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Wives Of The Prophet

imofstream@gmail.com — Sat, 14 Oct 2023 02:37:25 GMT

Praise be to Allah.

Wives of the Prophet

The Messenger of Allah (peace and blessings of Allah be upon him) married the following women :

1- Khadijah bint Khuwaylid

Khadijah bint Khuwaylid (may Allah be pleased with her) was the first of the Prophet’s wives. The Prophet (peace and blessings of Allah be upon him) married her when he was twenty-five years old, and he did not take another wife until after she died. All his children were born to her, except Ibrahim.

Al-Bukhari entitled a chapter in his Sahih: “The marriage of the Prophet (peace and blessings of Allah be upon him) to Khadijah (may Allah be pleased with her), and her virtues,” in which he narrated a hadith from ‘Aishah who said: “I never felt jealous of any of the wives of the Prophet (peace and blessings of Allah be upon him) as I did of Khadijah, although she died before he married me, because of what I heard him say about her.” Narrated by al-Bukhari, 3815.

2- Sawdah bint Zam’ah ibn Qays

The Prophet (peace and blessings of Allah be upon him) married Sawdah bint Zam’ah ibn Qays (may Allah be pleased with her) in the tenth year of his Prophethood. Tabaqat Ibn Sa’d, narrating from al-Waqidi, 8/52-53; Ibn Kathir in al-Bidayah wa’l-Nihayah, 3/149

3– ‘Aishah bint Abi Bakr al-Siddiq

The Prophet (peace and blessings of Allah be upon him) married ‘Aishah bint Abi Bakr al-Siddiq (may Allah be pleased with her) in Shawwal of the tenth year of the Prophethood. Ibn Sa’d, 8/58-59. She herself said: “The Prophet (peace and blessings of Allah be upon him) married me when I was six years old, and consummated the marriage with me when I was nine.” Narrated by al-Bukhari, 3894; Muslim, 1422. Al-Bukhari (5077) also narrated that the Messenger of Allah (peace and blessings of Allah be upon him) did not marry any virgin apart from her.

4– Hafsah bint ‘Umar

It was narrated from ‘Abd-Allah ibn ‘Umar (may Allah be pleased with him) that Hafsah’s husband Khunays ibn Hudhafah, who was one of the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) and had been present at Badr, died in Madinah. ‘Umar ibn al-Khattab said: I met ‘Uthman ibn ‘Affan and offered Hafsah to him in marriage. I said: If you wish, I will marry Hafsah bint ‘Umar to you. He said: I will think about it. Several nights passed, then he said: I think that I do not want to get married at this time. ‘Umar said: Then I met Abu Bakr and I said: If you wish, I will marry Hafsah bint ‘Umar to you. Abu Bakr kept quiet and did not give me any response. I was more upset about him than about ‘Uthman. Several nights passed, then the Messenger of Allah (peace and blessings of Allah be upon him) proposed to her and I married her to him. Then Abu Bakr met me and said: Perhaps you felt upset when you offered Hafsah in marriage to me and I did not reply? I said: Yes. He said: Nothing prevented me from responding to your offer but the fact that I knew that the Messenger of Allah (peace and blessings of Allah be upon him) had mentioned her, and I did not want to disclose the secret of the Messenger of Allah (peace and blessings of Allah be upon him). If he had decided not to marry her, I would have accepted your offer. Narrated by al-Bukhari, 4005.

5– Zaynab bint Khuzaymah

The Prophet (peace and blessings of Allah be upon him) married Zaynab bint Khuzaymah (may Allah be pleased with her) in Ramadan, thirty-one months after the Hijrah. Tabaqat Ibn Sa’d, 8/115

6– Umm Salamah bint Abi Umayyah

Muslim (918) narrated that Umm Salamah (may Allah be pleased with her) said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “There is no person who is faced with a calamity and says Inna Lillahi wa inna ilayhi raji’oon, Allahumma ujurni fi musibati w'ukhluf li khayran minha (Truly, to Allah we belong and truly, to Him we shall return; O Allah, reward me in this calamity and compensate me with something better than it) but Allah will reward him in his calamity and will compensate him with something better than that.” She said: When Abu Salamah died, I said what the Messenger of Allah (peace and blessings of Allah be upon him) had commanded me, and Allah compensated me with someone better than him: the Messenger of Allah (peace and blessings of Allah be upon him).

According to another report: when Abu Salamah died, I said: Who is better than Abu Salamah, the Companion of the Messenger of Allah (peace and blessings of Allah be upon him)? But Allah decreed that I should say it. Then I got married to the Messenger of Allah (peace and blessings of Allah be upon him).

7– Juwayriyah bint al-Harith

Juwayriyah bint al-Harith (may Allah be pleased with her) fell prisoner to the Muslims during the battle of Banu’l-Mustalaq, and she came to the Prophet (peace and blessings of Allah be upon him) to ask him to help her to manumit herself and buy her freedom. He offered to buy her freedom and marry her, and she accepted. The Prophet (peace and blessings of Allah be upon him) married her and made her manumission her dowry. When the people came to know of that, they set free their own prisoners, so as to honour the in-laws of the Messenger (peace and blessings of Allah be upon him). No woman brought a greater blessing to her people than she did. Narrated by Ibn Ishaq with a hasan isnad. Sirat Ibn Hisham, 3/408-409.

8- Zaynab bint Jahsh

Concerning Zaynab bint Jahsh (may Allah be pleased with her) Allah revealed the words (interpretation of the meaning):

“So when Zayd had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them)” [al-Ahzab 33:37]

She used to boast about this to the other wives of the Prophet (peace and blessings of Allah be upon him), saying: “Your families arranged your marriages but Allah arranged my marriage from above the seven heavens.” Narrated by al-Bukhari, 7420.

9– Umm Habibah bint Abi Sufyan

Abu Dawud (2107) narrated from ‘Urwah from Umm Habibah (may Allah be pleased with her) that she was married to ‘Ubayd-Allah ibn Jahsh, who died in Abyssinia. Then the Negus married her to the Prophet (peace and blessings of Allah be upon him) and gave her a mahr of four thousand on his behalf, and sent her to the Messenger of Allah (peace and blessings of Allah be upon him) with Shurahbil ibn Hasanah. Classed as sahih by al-Albani.

10- Maymunah bint al-Harith

It was narrated from Ibn 'Abbas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) married Maymunah when he was in ihram. Narrated by al-Bukhari, 1832; Muslim, 1410.

The words “when he was in ihram” are a mistake. In fact the Prophet (peace and blessings of Allah be upon him) married her after he exited ihram following ‘Umrat al-Qada’. (See Zad al-Ma'ad, 1/113; Fath al-Bari, hadith no. 5114)

11– Safiyyah bint Huyayy ibn Akhtab

The Messenger of Allah (peace and blessings of Allah be upon him) set Safiyyah bint Huyayy ibn Akhtab (may Allah be pleased with her) free and married her after the battle of Khaybar. Narrated by al-Bukhari, 371.

These are the wives of the Prophet (peace and blessings of Allah be upon him) with whom he consummated marriage. Two of them died during the lifetime of the Prophet (peace and blessings of Allah be upon him), namely Khadijah and Zaynab bint Khuzaymah (may Allah be pleased with them both). The Messenger of Allah (peace and blessings of Allah be upon him) left behind nine wives when he died; there is no difference of scholarly opinion on this matter. (See Zad al-Ma'ad, 1/105-114)

It was said that Rayhanah bint ‘Amr al-Nadariyyah (or al-Quraziyyah) was also one of his wives. She was taken prisoner during the battle of Bani Qurayzah, and the Messenger of Allah (peace and blessings of Allah be upon him) chose her for himself and married her, then he divorced her then took her back. (Tabaqat Ibn Sa’d , narrating from al-Waqidi, 8/130)

And it was said that she was a concubine. This was regarded as more likely by Ibn al-Qayyim in Zad al-Ma'ad.

And Allah knows best.

The scholars differ concerning the number of wives that the Prophet (peace and blessings of Allaah be upon him) had. The majority are of the view – which is correct – that he had eleven wives with whom he (peace and blessings of Allaah be upon him) consummated marriage, and he left nine of them behind when he died. Khadeejah bint Khuwaylid and Zaynab bint Khuzaymah – may Allaah be pleased with them both – died before him (peace and blessings of Allaah be upon him).

This is the view of his companions, as the imams narrated from them in their saheeh books.

It was narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) used to go around his wives in a single night, and he had nine wives. Narrated by al-Bukhaari, 280.

Mu’aadh ibn Hishaam narrated from his father, according to a report narrated by al-Bukhaari (265) from him alone, that there were eleven wives, but he was mistaken; the correct view is that he went around to nine wives.

Ibn Hajar said:

Ibn Khuzaymah said: Mu’aadh ibn Hishaam was the only one who narrated that from his father, and it was narrated by Sa’eed ibn ‘Uroobah and others from Qataadah but they said “nine wives.” Al-Bukhaari referred to the report of Sa’eed ibn Abi ‘Uroobah in a mu’allaq report here, but twenty chapters later he narrated it in a mawsool report when he said: “He used to go around his wives in one night, and at that time he had nine wives.”

Fath al-Baari, 1/377.

It was narrated that ‘Ata’ said: We, along with Ibn ‘Abbaas, attended the funeral of Maymoonah in Sarif. Ibn ‘Abbaas said: This is the wife of the Prophet (peace and blessings of Allaah be upon him). When you lift up her bier, do not shake it or rock it; be gentle, for the Prophet (peace and blessings of Allaah be upon him) had nine wives and he used to give a portion of his time to eight and not to one.

Narrated by al-Bukhaari, 4780; Muslim, 1465.

The one to whom he did not give a portion of his time was Sawdah bint Zam’ah, when she gave up her night to ‘Aa’ishah (may Allaah be pleased with her).

Ibn al-Qayyim said:

There is no scholarly dispute concerning the fact that he left nine behind when he died and that he used to give a portion of his time to eight of them. Those nine were: ‘Aa’ishah, Hafsah, Zaynab bint Jahsh, Umm Salamah, Safiyyah, Umm Habeebah, Maymoonah, Sawdah and Juwayriyyah. The first of his wives to follow him after he died was Zaynab bint Jahsh in 20 AH and the last of them to die was Umm Salamah in 62 AH during the caliphate of Yazeed.

Zaad al-Ma’aad, 1/114

With regard to his female slaves, he (peace and blessings of Allaah be upon him) had four female slaves.

Ibn al-Qayyim said:

Abu ‘Ubaydah said: He had four: Maariyah who was the mother of his son Ibraaheem; Rayhaanah; another beautiful slave women who he got among some of the prisoners of war; and a slave woman who was given to him by Zaynab bint Jahsh.

Zaad al-Ma’aad, 1/114.

Ruling on raising the voice in dhikr after the prayer

imofstream@gmail.com — Wed, 11 Oct 2023 17:08:56 GMT

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Ruling on raising the voice in dhikr after the prayer

87768

Publication : 09-09-2006

Question

Some brothers raise their voices in dhikr after finishing the prayer, especially Fajr prayer, based on the hadith of Ibn ‘Abbas and others, to such an extent that they disturb other worshippers. When they are told about this they say: We are following the Sunnah and if they raised their voices like us they would not hear us and we would not be disturbing them. Is what they are doing correct? Should the others raise their voices when among them there are uneducated people and elderly people who cannot keep up with the group. How much should may the voice be raised?.

Answer

Praise be to Allah.

Firstly:

The fuqaha’ differed with regard to raising the voice in dhikr after the prayer. Some of them were of the view that it is Sunnah and some regarded it as makrooh and said that the Prophet (peace and blessings of Allah be upon him) did not do that all the time; he only did that in order to teach people then he stopped doing it.

The reason for the difference of opinion is that they differed concerning the report narrated by al-Bukhaari (805) and Muslim (583) from Abu Ma’bad, the freed slave of Ibn ‘Abbas, that Ibn ‘Abbas (may Allah be pleased with him) told him that people used to raise their voices in dhikr when they finished an obligatory prayer at the time of the Prophet (peace and blessings of Allah be upon him). Ibn ‘Abbas said: I used to know when they had finished (the prayer) by that, when I heard it.

According to a report narrated by al-Bukhaari (806) and Muslim (583), Ibn ‘Abbas said: We knew when the prayer of the Messenger of Allah (peace and blessings of Allah be upon him) had finished from the takbeer.

But they differed as to whether this indicated something that was done all the time or not, and whether it went against the verse (interpretation of the meaning): “And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons, and be not of those who are neglectful” [Al-A’raaf 7:205] or not.

Among those who favoured raising the voice in dhikr after prayer were al-Tabari, Ibn Hazm, Shaykh al-Islam [Ibn Taymiyah] and others.

Among those who were of the view that it was for teaching only were al-Shaafa’i and the majority.

Al-Shaafa’i (may Allah have mercy on him) said: My view is that the imam and the person praying behind him should remember Allah after they finish praying, but they should recite dhikr in a low voice unless he is an imam who is to be learned from, in which case he should recite in a loud voice until he thinks that it has been learned from him, then he should recite quietly, because Allah says (interpretation of the meaning): “And offer your Salaah (prayer) neither aloud nor in a low voice” [Al-Isra’ 17:110] , meaning – and Allah knows best – du’aa’; “neither aloud” means do not raise your voice and “nor in a low voice” means, so low that you cannot hear yourself.

I think that what Ibn al-Zubayr narrated about the tahleel (reciting Laa ilaaha ill-Allah) of the Prophet (peace and blessings of Allah be upon him),and what Ibn ‘Abbas narrated about his takbeer is like what we have mentioned above. Al-Shaafa’i said: I think he only raised his voice a little in order to teach the people, because most of the reports that we have quoted do not mention reciting tahleel or takbeer after saying the tasleem.

Some reports say that dhikr was recited after the prayer, as I have described, and some say that he did not recite any dhikr after prayer.

Umm Salamah stated that he would stay after the prayer and she did not refer to any dhikr out loud, and I think he only stayed to recite some dhikr that was not said out loud."(Al-Umm 1/127).

Ibn Hazm (may Allah have mercy on him) said: Raising the voice in takbeer following every prayer is good."(Al-Muhalla 3/180).

al-Bahooti said in Kashshaaf al-Qinaa’ (1/366), referring to Ibn Taymiyah’s view regarding reciting dhikr out loud as mustahabb: The Shaykh (i.e., Ibn Taymiyah) said: It is mustahabb to recite tasbeeh, tahmeed and takbeer out loud following every prayer.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) was asked about the ruling on this issue and he replied:

Reciting dhikr out loud following the obligatory prayers is Sunnah. This is indicated by the report narrated by al-Bukhaari from the hadith of ‘Abd-Allah ibn ‘Abbas (may Allah be pleased with him), that the people used to recite dhikr out loud when they finished obligatory prayers at the time of the Prophet (peace and blessings of Allah be upon him). He said: I used to know when they finished (the prayer) by that, when I heard it. This was also narrated by Imam Ahmad and Abu Dawood. In al-Saheehayn it is narrated that al-Mugheerah ibn Shu’bah (may Allah be pleased with him) said: I heard the Prophet (peace and blessings of Allah be upon him) say when he finished the prayer: “Laa ilaaha ill-Allah wahdahu laa shareeka lah… (There is no god but Allah alone, with no partner or associate…).” And words cannot be heard unless the speaker says them out loud.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) and a number of the earlier and later generations favoured this view, based on the hadiths of Ibn ‘Abbas and al-Mugheerah (may Allah be pleased with them). Reciting out loud is general and applies to every dhikr that is prescribed after prayer, whether it is tahleel (saying Laa ilaaha ill-Allah (there is no god but Allah), tasbeeh (saying Subhaan Allah (Glory be to Allah)), takbeer (saying Allahu akbar (Allah is Most Great)) or tahmeed (saying Al-hamdu Lillaah (praise be to Allah)), because of the general meaning of the hadith of Ibn ‘Abbas. There is no report from the Prophet (peace and blessings of Allah be upon him) to suggest differentiating between tahleel and other dhikrs, rather in the hadith of Ibn ‘Abbas it says that they would know that the prayer of the Prophet (peace and blessings of Allah be upon him) had ended from the takbeers. Thus the view of those who say that the voice should not be raised in tasbeeh, tahmeed and takbeer is refuted.

With regard to those who say that raising the voice in these dhikrs is an innovation (bid’ah), they are wrong. How can something that was known and practised at the time of the Prophet (peace and blessings of Allah be upon him) be a bid’ah? Shaykh Sulaymaan ibn Sahmaan (may Allah have mercy on him) said: It has been proven that the Prophet (peace and blessings of Allah be upon him) did that and approved of it, and the Sahaabah used to do that at the time of the Prophet (peace and blessings of Allah be upon him) after he taught it to them, and he approved of them doing it, so they acted upon the teachings of the Messenger (peace and blessings of Allah be upon him); they did it and he approved of that after teaching them and he did not criticize them.

As for the argument that reciting out loud is disapproved because of the verse “And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons” [al-A’raaf 7:205], we say: the one who was enjoined to remember his Lord within himself, humbly and with fear, was the same one who used to recite dhikr out loud following obligatory prayers. Does the one who says this know better what Allah meant than His Messenger did? Or does he believe that the Messenger (peace and blessings of Allah be upon him) knew what was meant but went against it? Moreover, the verse speaks of dhikr at the beginning and end of the day (“in the mornings and in the afternoons”), not the dhikr that is prescribed following prayers. In his Tafseer, Ibn Katheer interpreted reciting out loud as meaning too loud or extremely loud.

As for the argument that reciting out loud is disapproved because of the words of the Prophet (peace and blessings of Allah be upon him): “O people, take it easy”, the one who said “O people, take it easy” is the same one who used to recite dhikr out loud following the prescribed prayers. There is a place for this and a place for that, and truly following means following every text when appropriate.

Moreover, the context of the phrase “take it easy” indicates that they used to raise their voices in a manner that caused them hardship, hence he said “take it easy”, i.e., be kind to yourselves and do not exhaust yourselves; there should be no hardship or undue effort in reciting dhikr out loud.

As for the one who says that it disturbs others, it may be said to him: If you mean that it disturbs those who do not have the habit of doing that, once the believer understands that it is Sunnah, it will no longer disturb him. If you mean that it disturbs other worshippers, then if there is no one among the worshippers who joined the prayer late and is making up what he missed, then the raising of voices will not disturb them at all, which is what actually happens, because they are all taking part in it. But if there is someone among them who joined the prayer late and is making up what he missed, if he is so close to you that you will be disturbing him, then you should not recite so loudly as to disturb him, so that he will not become confused in his prayer, but if he is far away from you then he will not be disturbed by your reciting out loud.

From what we have mentioned it is clear that the Sunnah is to raise the voice in dhikr following the obligatory prayers, and that does not go against any saheeh text or sound opinion. End quote.

He also said: When voices are mingled with one another then there will be no disturbance, as you can see on Fridays when the people all read Quran out loud, then someone comes and prays and he is not disturbed by that.

And he (may Allah have mercy on him) said: What matters is the correct view, which is that it is Sunnah to recite dhikr following the prayers in the manner prescribed, and it is also Sunnah to recite it out loud but not to raise the voice so much that it becomes annoying, because that is not appropriate. Hence when the people raised their voices in dhikr at the time of the Messenger (peace and blessings of Allah be upon him) when they were coming back from Khaybar, he said: “O people, take it easy.” What is meant by raising the voice is that which does not cause hardship or annoyance."(Majmoo’ Fatawa al-Shaykh Ibn ‘Uthaymeen 13/247, 261).

Secondly:

From what we have mentioned above it is clear that the matter is broad in scope, and that the difference of opinion is an ancient matter. Perhaps the correct view is that which was mentioned by the Shaykh (may Allah have mercy on him) about raising the voice, but it should be raised in a manner that does not cause annoyance.

What I mentioned about uneducated people and the elderly, I will repeat it once again. It may be appropriate to read the words of the Shaykh to them so that they may learn the Sunnah and be encouraged to apply it.

May Allah help us all to do that which He loves and which pleases Him.

And Allah knows best.

The Treaty of Umar

imofstream@gmail.com — Mon, 25 Sep 2023 20:33:11 GMT

The Treaty Of Umar

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The Last Sermon

imofstream@gmail.com — Mon, 25 Sep 2023 20:33:07 GMT

The Last Sermon (Khutba) of Prophet Muhammad (Farewell Sermon)

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The Virtues of Praying in Congregation And attending The Friday Prayer

Tue, 05 Jul 2022 19:55:32 GMT

The Virtues of Praying in Congregation

And attending The Friday Prayer

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1. The Prophet (SAW) said:

“Whoever bathes, then comes to Jumu’ah (Friday prayer) then prayed whatever was written for him, then listened silently until the Imam finishes the Khutbah (sermon) then prays with the Imam, Allah will forgive his sins which he had committed between the previous Jumu’ah and the present one, plus three more days after that and whoever touches the pebbles, he committed a futile act.” (Muslim)

2. And He (SAW) said:

“Whoever performs a Ghusl (bath) on Friday, like the Ghusl for Janaba (post discharge state) then set out for the Masjid, it is as if he sacrificed a camel; and whoever set out in the second time, it is as if he sacrificed a cow; and whoever set out in the third time, it is as if he sacrificed a ram with horns; and the one who went in the fourth time, it is as if he sacrificed a chicken; and whoever went in the fifth time, it is as if he has given an egg in charity; and when the Imam comes out, the angels gather to listen to the sermon.” (Muslim)

3. And He (SAW) said:

“Whoever prays ‘Isha in congregation, it is as if he stood half the night (in Salat); and whoever prays Fajr (Dawn) in congregation, it is as if he stood the whole night.” (Muslim).

4. And He (SAW) said:

“The Salat of a man in congregation excels Salat in house or Salat in a business center, 23 to 29 times in reward. That is because when anyone performed Wudu, and performed it well, then came to the Masjid, with no other motive except the Salat, he takes no step without being raised thereby a degree, and a sin is removed from his account, until he enters the Masjid, once he enters the Masjid he is counted as being in prayer as long as he is waiting for the Salat, and the angels keep praying for him as long as he is sitting where he prayed; they say’ ‘O Allah have mercy on him, O Allah forgive him, O Allah accept his repentance.’ They do as long as he bothers no one and as long as he keeps his Wudu.” (Bukhari and Muslim, the wording is according to Muslim)

How To Offer Friday Prayer With Its Etiquettes

1. Take a bath on Friday, and trim your nails, and apply some perfume and wear clean clothes after performing Wudu.

2. Don’t eat raw onion or garlic and don’t smoke. Clean your mouth with a Siwak (tooth stick) or a toothbrush with toothpaste.

3. Pray two Rak’a upon entering the Masjid even if the Khatib (orator) is on the Minbar (pulpit) in accordance with the order of the Prophet (SAW) when He said:

“When one of you comes to Jumu‘ah and the Imam is giving the Khutbah, he should perform two Rak’a and make them short.” (Agreed upon).

4. Sit quietly listening to the Imam.

5. Pray the two obligatory Rak’a of Jumu’ah behind the Imam (the intention should be in the heart).

6. Pray four Rak’a Sunnah , afterwards, in the Masjid or two Rak’a in the home, which is better.

7. Supplicate for the Prophet (SAW) i.e. ask Allah to bless him. This should be more plentiful than on other days.

8. Supplicate to Allah as much as you can on Friday. The Prophet (SAW) said:

“Verily, there is an hour on Friday, no Muslim would ask Allah for what is good but He would give it to him.” (Agreed upon).

The Prohibition on Riba (Usuary) in Buying a House

Tue, 05 Jul 2022 19:46:18 GMT

The Prohibition on Riba (Usuary) in Buying a House

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Some Muslims have become entangled in Riba as a result of interest loan taken from banks to buy a home. They got a Fatwa (religious verdict) from some people who said paying Riba in this situation is permissible for people who don’t own houses already, because they are forced into it by necessity. In order to support their position, they made Qiyas (analogy) on the permissibility of eating dead flesh (of an animal which was not slaughtered properly) when a person is starving to death.

The two situations are totally different. The person who is permitted to eat dead flesh is starving; if he doesn’t eat, he may die. Whereas the person who doesn’t not own a home can rent one, or buy an apartment, or perhaps he could buy a very simple home without resorting to a loan, rather than buying a more luxurious home on interest.

That is far better for him than to enter into an interest loan, exposing himself to war with Allah and His Messenger (SAW). Also, the borrower may get behind on his payments which will result in increasing interest, and one day he might lose the house, either selling at a loss or having the bank foreclose the mortgage and take back the house.

The Sahabah (R.A.) also faced problems of poverty and housing shortages, but they didn’t resort to Riba, so those who issue these “Modernistic” Fatwa and those seeking loans, should fear Allah and steer clear of Riba.

The Prohibition of Usuary for Consumers and Producers

Tue, 05 Jul 2022 19:04:52 GMT

The Prohibition of Usuary for

Consumers and Producers

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Some western economists make a distinction between usuary on consumer loans and usuary on loans for commercial enterprise, claiming that it was necessary to prohibit usuary in the past, but now it is necessary to permit it, because loans were used to be taken in the past for purposes of consumption, whereas now they are taken for purposes of production. This is a deceptive distinction, because if the usuary was extracted on a consumer loan, the loan was taken by the consumer to spend on some of his necessities, so it is not permissible for him to pay back an extra percent on his debt, rather it is enough for him to repay the original debt when he is able.

And if the loan was taken for investment in a commercial enterprise, the profit of that enterprise is due to the effort expended by the borrower and not the capital of the loan, because capital by itself will never produce an increase without accompanying human effort.

The Prohibition of Means of Usuary

Tue, 05 Jul 2022 18:58:24 GMT

The Prohibition of Means of Usuary

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Islam did not prohibit anything except for a clear underlying reason, or a benefit which will be realized by the people. And pursuant to its prohibition, it prohibited the means which pave the way for it, in order to close the road that leads to it.

For instance, the sale known as ‘Al-‘Inah, in Arabic, is prohibited in Islam. Its format is as follows:

A commodity is sold for a specific price, with the payment delayed until a fixed date. Then the original owner buys back the commodity for a reduced price. Now he has cash in his hand and he owes the buyer an additional sum of money. This transaction has the appearance of a sale of a commodity, but it is in reality a loan on interest.

The indication that this transaction is Haram is the Hadith of the Prophet (SAW) :

“When you buy and sell using the Al-‘Inah format and took hold of the tails of cattle and become content with agriculture and abandon Jihad in the way of Allah, Allah will impose disgrace upon you and He will not remove it from you until you return to your religion.”

(Ahmad and others)

The Importance Of Marriage In Islam; And The Laws Of Marriage

Tue, 05 Jul 2022 18:50:19 GMT

The Importance Of Marriage In Islam;

And The Laws Of Marriage

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Islam encourages marriage;

1) Allah (SWT) said:

“And Allah has given you wives of your own kind, and has given you, from your wives, sons and grandsons…” (V. 16: 72)

2) And He (SWT) said:

“And marry those among you who are single (i.e. a man who has no wife and the woman who has no husband) and (also marry) the Salihun (pious, fit and capable ones) of your (male) slaves and maid-servants (female slaves). If they be poor, Allah will enrich them out of His Bounty. And Allah is All-Sufficient for His creatures’ needs, All-Knowing (about the state of the people)”. (V. 24 : 32)

3) The Prophet (SAW) said:

“This worldly life is Mata ‘ (a provision of temporary comfort) and the best Mata’ in it is a pious woman.” (Muslim)

4) And He (SAW) said:

“By Allah, I am the most in awe of Allah amongst you and the one having most Taqwa for Allah, but I fast and I (also) eat, and I offer Salat and I (also ) sleep I marry women, and whoever has a distaste for my Sunnah, he is not of me.” (Agreed upon)

The wisdom in the institution of marriage:

Marriage benefits the individual and the society, as well as all the humanity;

1. Marriage is the best format for slaking one’s innate sexual drive and satisfying it in a way which will allow it to subside so that one is not drawn to prohibited means (which harm the self and the society).

Allah (SWT) said:

“And among His signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.”

(V. 30: 21)

2. Marriage is the best format for having children and raising them, and increasing one’s progeny, and receiving reward.

The Prophet (SAW) said:

“Get married, for I would like you to be the largest of all the Ummah, and don’t be like the monks (and priests) of the Christians.” ( Baihaqi)

3. The sense of responsibility in being married and caring for the children spurs one towards activity and work and taking care of his obligations.

4. Marriage induces a certain order in life, the woman takes care of the home and the man works outside.

5. Marriage promotes relationships between distant families, which promote cohesion and harmony in the society as a whole.

The rule about getting married:

Marriage is obligatory in one who has the ability to do so and has the craving for

It and fears that he might commit fornication (if he doesn’t marry). However, if one

hankers after marriage, but doesn’t have the material means, he should act

according to Allah’s Statement:

“And let those who find not the financial means for marriage keep themselves

chaste, until Allah enriches them of His Bounty… “ (V.24: 33)

And the Statement of the Prophet (SAW):

“O you assemblage of young men! Whoever among you is capable of marriage

(financially and physically), he should marry, for it is more helpful in lowering ones

gaze and guarding one’s private parts (from prohibited sex); and whoever is not

able, he should fast, for it will be a shield for him.’ (Agreed upon)

As for one who desires it and has the ability to marry, yet he doesn’t fear committing

fornication, it is recommended for him to marry, and it is better than his

single-minded concentration on devotional worship because monasticism is not part

of Islam.

Precedence of marriage over Hajj:

If a Muslim fears committing fornication, he should give precedence to marriage over Hajj; and if he doesn’t fear, he should give precedence to Hajj.

Turning away from marriage:

Many Muslims have made marriage a difficult process and placed many obstacles in its path; they ask for expensive dowries and lavish weddings resulting in huge expenses, until many young men give up on trying to marry and have had to suffer the pains of bachelorhood, along with the young women whom they are unable to marry. And the responsibility for that lies on the parents’ shoulders, the fathers, and the mothers.

Picking a pious wife:

A wife should be a source of tranquility and repose for her husband, so it is imperative to choose one who is religious. The Prophet (SAW) said:

“A woman is married for four (reasons); for her wealth, for her lineage, for her beauty and for her religion, so triumph (by choosing) a religious woman; may your hands be coated with dust.” (Agreed upon)

(The last part of the Hadith is a Du’a for poverty of one, who does not make the religion one of his goals)

Choosing a right husband:

The guardian of the girl should choose for her a husband, who is religious and of good character. The Prophet (SAW) said:

“When one comes to you (asking for your daughter) and you are pleased with his religion and his character, marry her to him. If you don’t, there will be a trial on the earth, and widespread corruption (will prevail).” (Trimidhi)

Special Rules Regarding Luqtah in The Haram (Sanctuary) Of Makkah

Tue, 05 Jul 2022 18:21:04 GMT

Special Rules Regarding Luqtah in

The Haram (Sanctuary) Of Makkah

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It is (especially ) prohibited to pick up a Luqtah in Makkah except to announce about it; based on the statements of Allah’s Messenger (SAW):

1. “No one may pick up a Luqtah in Makkah, except the one who makes the announcement about it”. (Bukhari)

2. “No one may pick it up (in Makkah) except the one who announces about it”. (Bukhari)

3. “Dropped articles are not permissible to be used except for the one who advertises it”. (Bukhari)

Public announcement:

The one who finds it, should first note its special characteristics which distinguish it from others. And protect it as he protects his own wealth, and it remains as a trust with him. Then he should spread the news of its discovery among the people, in the market and other places. And if its owner comes and is able to describe the article by its distinguishing features, it is permissible for the finder to hand it over to him.

And it is permissible to announce the discovery of a lost article in Al-Masjid Al-Haram in contrast to all other mosques. (See Fath-al-Bari: 5:88). It is preferable, however, to turn it in the government lost and found office which is reliable and well-known among the people. That is better for its protection and easier for people to refer to. The lost and found office is just inside the King Aziz door of Al-Masjid Al-Haram. Lost articles are registered and held there to be returned to their owners. If no one claims them, they are distributed among the poor people of Makkah.

Exception is made for food and for articles of insignificant value:

It is not necessary to advertise found food items, and it is permissible to eat them. Anas (R.A.) reported that the Prophet (SAW) passed by a date lying on the road. He (SAW) said:

“If I were not afraid of it being from the Sadaqah, I would have eaten it”. (Agreed upon)

Likewise, in case of paltry items like a whip or a rope , etc., the person can pick them up to make use of them.

Rules Regarding The Luqtah (Lost and Found Aticles)

Thu, 30 Jun 2022 20:39:31 GMT

Rules Regarding The Luqtah

(Lost and Found Aticles)

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Luqtah is any form of guarded property exposed to dissipation, whose owner is unknown.

The rule concerning it:

If the finder believes it to be safe if he left it where he found it, it is preferable for him to leave it. If he believes it will not be safe if he leaves it in its place, it is Wajib for him to take it. But if he knows he will covet it, then it is Haram for him to take it.

1. The basis for this is the statement of the Prophet (SAW):

When He was asked about finding gold or silver whose owner is unknown, He (SAW) said,

“Note the sack that holds it (the wealth ) and the cord that draws the sack closed, then announce its recovery for a year. If no one claims it, you can spend it, but it is a trust on deposit with you, so if its owner comes to you at anytime (without a deadline) give it to him.”

They asked Him about the lost camel, He (SAW) said:

“What do you have to do with? Leave it alone because its food and drink are with it. It can find water and eat from trees until its owner finds it.”

And He was asked about a sheep, He (SAW) said:

“Take it, it’s either for you or your brother or a wolf ”. (Agreed upon)

2 . And He (SAW) said:

“Whoever finds a lost article, should have an honest person or two honest people bear witness to it; and he should not conceal it or go away then. If he find its owner, he should return it to him, and if not, it is the wealth of Allah, which He gives to whom He wills”. (Abu Dawud )

3. Ibn Mas’ud (R.A.) bought a slave-girl. (Before he could pay the owner) the man went missing. He kept trying to find him, but at the end of a year he was still missing. So he distributed the price of the slave-girl as charity, a Dirham here, two Dirhams there, saying: “O Allah, this is on behalf of so-and-so, but if he doesn’t agree, then on my own behalf and I owe him the payment”, and he said, “This is the way to handle the Luqtah if the owner cannot be found.” (Bukhari)

4. It is recommended for a rich person who finds a lost article to give it in charity after a year of advertising its discovery, but if he’s poor it’s all right for him to make use it.

Rules Regarding Riba (Usuary) And its Different Forms

Thu, 30 Jun 2022 20:29:17 GMT

Rules Regarding Riba (Usuary)

And its Different Forms

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Definition:

Riba is an additional amount received on capital, whether the amount is small or large.

Allah (SWT) said:

“…and if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you should not be dealt with unjustly (by receiving less than your capital sums).” (V. 2: 279)

The ruling on Riba:

It is Haram in all the revealed religious ----Judaism, Christianity, and Islam, except that the Jews do not see the prohibition as preventing them from taking Riba from non-Jews. As Allah (SWT) mentioned about them (in the course of describing their blameworthy qualities):

“And their taking of Riba (usuary) though they were forbidden from taking it…” (V. 4: 161)

The Qur’an discusses Riba in a number of different places, and in periodic order. In the Makkan period, the following verse was revealed:

“And that which you give in gift (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people’s property, has no increase with Allah…” (V. 30: 39)

In the Madnian period, the following verses were revealed:

“O you believe! Eat not Riba (usuary) doubled and multiplied…” (V. 3: 130)

The final legislation in this issue was the Statement of Allah (SWT):

“O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (usuary) (from now onward) if you are (really) believers. And if you do not do it, then take a notice of war from Allah and His Messenger, but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums).” (V.2: 278,279)

In this verse is a decisive refutation of those who say usuary is prohibited only if the sum paid back is doubled and multiplied, because Allah made lawful only the retrieval of the capital (i.e. the sum which was loaned) without any addition.

Riba is a major sin, as proved by the statement of the Prophet (SAW) :

“Stay away from the seven destroyers”. They asked, “What are they, O Messenger of Allah”? He said, “ Ascribing partners with Allah; witchcraft; killing the soul which Allah has prohibited except for just reasons; consuming Riba; consuming the property of an orphan; running away from the battle; and slandering chaste, believing women who are unaware of the possible misinterpretation of their innocent but indiscreet acts.” (Agreed upon)

The Prophet (SAW) cursed the one who consumes Riba and the one who pays it, and the scribe who writes the contract, and the witnesses to it; and said, “They are equal (in sin)”. (Muslim)

The wisdom behind the prohibition of Riba:

The reason for its prohibition is its harm incurred by the society economically, socially, and morally:

1. It sows the seed of enmity between individuals and destroys the spirit of mutual help and aid between them.

2. It leads to the formation of a leisure class, which does no work at all, yet money piles up and concentrates in their hands with no effort on their part, so that they become the economic equivalent of parasites which grow and relish at the expense of others.

3. Riba has been and remains a major instrument of colonialism and imperialism (in fact of neocolonialism), it is said that imperialism follows in the wake of traders and priests. (We have known the damage of usuary in some countries’ colonialism).

4. Riba is the appropriation of people’s wealth without compensation, which is prohibited, as the Prophet (SAW) said:

“Verily, your blood and your wealth are inviolable (amongst yourselves).” (Muslim)

The types of Riba:

A. Riba An-Nasi’ah: This is the stipulated interest which the lender takes from the borrower in consideration of the time given to the borrower to pay back the capital. It is Haram based on the Qur’an and the Sunnah and the consensus of Muslim scholars.

B. Riba Al-Fadi: This applies to barter, where commodities of the same type are exchanged in unequal amounts, especially the exchange of precious metals and foodstuffs, it is Haram by the Sunnah and the consensus of scholars; as it paves the way for Riba Nasi’ah.”

1. The Prophet (SAW) said:

“Do not sell one Dirham for two Dirhams, for I fear for you regarding Riba.” (Ahmad)

2. Numerous Ahadith have demonstrated the prohibition with regard to gold, silver, wheat, barley, dates, and salt.

The Prophet (SAW) said:

“Gold for gold, and silver for silver, and wheat for wheat, and barley for barley, and dates for dates, and salt for salt, like for like, equal for equal, from hand to hand (i.e. the transaction must be completed before the two sides leave each other). But if the types are different then sell as you wish, as long as it is hand to hand.” (Muslim)

The Prophet (SAW) also said:

“Whoever gives more or asks for more (than what he gave) commits an act of Riba, the given and the taken are equivalent (in this sin).” (Muslim)

The reason for its prohibition:

The commodities mentioned in the above Hadith are fundamental necessities of life:

1. Gold and silver have been, throughout most of the history, the mediums of exchange which make precise commercial transactions possible.

2. Wheat, barley, dates and salt are essentials foodstuffs (specially in Al-Madinah at the time the Prophet (SAW) was giving these instructions, so they were tailored to the particular audience, but the general can be inferred from the specific).

3. If Riba is present in the exchange of these essential commodities, it harms the people in general and leads to iniquity in their business transactions. So the Prophet (SAW) prohibited it affectionately on them. And when the same reason is found in another medium of exchange besides gold and silver, it is subjected to the same ruling. Likewise, when the same reason is present in another foodstuff besides those mentioned, then it may not be sold except like for like, hand to hand, because:

“The Prophet (SAW) prohibited selling food (of the same variety) except equivalent in weight and hand to hand.” (Muslim)

Conditions for the valid transaction of currency (medium of exchange) and food:

There are two conditions for the validity of these transactions:

1. The quantities of the two items exchanged must be the same, without any consideration of quality; based on the following evidence:

Abu Sa‘id Al-Khudri (R.A.) narrated:

Bilal (R.A.) came to the Allah’s Messenger (SAW) with some Burni dates (a high-quality variety), the Prophet (SAW) asked, “Where did these come from?” He said, “We had some low-quality dates so I sold two Sa’ of those for one Sa’ of these”. The Prophet (SAW) said, “Oh! (that is ) exactly Riba, (that is ) exactly Riba. Don’t do that; if you want to buy, sell your dates in separate transaction (i.e. for cash or for some other commodity) then buy (the dates you want) with it (what you received form the first transaction).” (Agreed upon)

And the Prophet (SAW) said:

“gold for gold, equal in weight.” (Muslim)

2. It is not permissible to delay the delivery of one of the two items exchanged, instead the transaction must be completed immediately as per the saying of Prophet (SAW): “hand to hand”, and His (SAW) statement :

“Do not sell gold for gold unless equivalent in weight (and from hand to hand ), and do not sell less amount for greater amount or vice versa; and do not sell silver for silver unless equivalent in weight (and from hand to hand), and do not sell less amount for greater amount or vice versa and do not sell gold or silver that is not present at the moment of exchange for gold or silver that is present.” (Agreed upon)

Means for Getting Rid of Usuary

Thu, 30 Jun 2022 19:28:55 GMT

Means for Getting Rid of Usuary

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One of the special features of Islam is that it doesn’t prohibit something without providing a lawful alternative which will make the unlawful things unnecessary. For instance, liquor is prohibited to drink, but it is permitted for a Muslim to drink any kind of juice (orange juice, grape juice, lemonade, etc.).

And when Riba was prohibited, business and trade in lawful commodities was made permissible. One form of permitted business is Mudaraba , which is a form of partnership where one person invests money and the other invests his skill and effort, and they share the profit or loss of the enterprise, so Islam did not impose any hardship on the people (by prohibiting Riba ) but rather it provided them with viable alternatives to it, among them are the following:

1. Qard Hasan (a beautiful loan): Instead of a Muslim loaning his money on interest which causes pollution and blight on all his property and oppresses the borrower, Islam encourages him to make the loan Qard Hasan, and promised him a gracious reward for it; Allah (SWT) said:

“Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times...” (V. 2 :245)

2. Giving an extension to a person who cannot repay the loan on time because of financial difficulty, until he gets back on his feet. And Islam encourages the lender to forgive the loan altogether in this circumstance; Allah (SWT) said:

“And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay, but if you remit it by way of charity, that is better for you if you did but know.” (V.2: 280)

3. Mutual aid by all means: This encompasses mutual aid on a social level, in industry and in agriculture, and social security by financing farmers and industrialists and craftsmen in order to enable them to produce effectively. This returns a benefit to the whole Ummah. Also, opening schools and building hospitals and homes for the elderly and the incapacitated and all other items alike fall under the mutual aid mentioned in the verse:

“….. Help you one another in All-Birr and At-Taqwa (virtue, righteousness, and piety);…

The society which realizes these means will proceed, in the shade of this comprehensive mutual aid, happily and far removed from the distress of Ribba.

4. We should not forget the payment of Zakat to those who deserve it. This will have a major impact on getting rid of Ribba.

In conclusion: Beware, my Muslim brother, from putting your money in a (non-Islamic) bank. Even if you don’t take interest on it, the bank takes your money and loans it out to gain interest. So you are helping the Ribba system and are indirectly responsible. And beware, my brother who is poor, from taking loans from those banks.

How a sick person can perform Salat

Thu, 30 Jun 2022 19:17:17 GMT

How a sick person can perform Salat

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1. It is obligatory for the sick person to pray standing, even if leaning, or propped against a wall or on a crutch or staff, if he needs the support.

2. If he can’t stand, he should pray sitting, and the best thing is for him to sit cross-legged in the position of Qayam and Ruku.’

3. If he can’t sit, he should lie on his side, facing Qiblah; and the right side is better to lie on. If he can’t manage to face the Qiblah , he should face wherever he’s facing, and his Salat is valid, and he doesn’t have to repeat it later.

4. If he can’t offer the Salat lying his side, he should lie on his back with his feet towards the Qibla and if he’s able, it is better for him to have his head propped up a bit so that he has got his face towards Qiblah; again, if he can’t get his feet facing Qiblah, he should pray wherever he’s facing and he doesn’t have to repeat later.

5. It is obligatory for the sick person to perform Ruku’ and Sajdah in his Salat. If he is unable, he can make a gesture with his head, making the gesture for Sajdah more prominent than the gesture for Ruku". If he is able to perform Ruku but not Sajdah, he should perform Ruku’ normally then make the substitute gesture for Sajdah. And if he is able to perform Sajdah , he should perform Sajdah where called for and make the substitute gesture for Ruku’ , and it is not necessary to get a pillow to perform Sajdah on.

6. If he cannot move his head, he should make the signal for Ruku’ and Sajdah with his eyes, lowering his eyelids slightly for Ruku’ , and more for Sajdah. As for gesturing with one’s finger, as some sick people do, it is not correct, and I know of no basis for it in the Qur’an or Sunnah or statements of the scholars.

7. If he is unable to gesture with his head nor with his eyes, he should pray in his heart, saying Takbir and reciting, and making intention for Ruku’ and Sajdah and standing and sitting in his heart, and everyone will be rewarded according to their intention.

8. It is mandatory for the sick person to pray every Salat at its appointed time, and to perform every act of it according to his ability. If it proves difficult for him to pray each Salat on time, he can join Zuhr and ‘Asr, and Magrib and ‘Isha together by delaying the first or offering second earlier, whatever is easier for him. As for Fajr , it must be prayed at its regular time, without joining it to what is before it nor to what is after it.

9. If the sick person travels for medical treatment to another country or city, he may shorten his four Rak’a Salat, praying Zuhr, Asr and ‘Isha, each as two Rak’a, until he returns to his own place, whether the period of his journey is long or short (this is according to Shaikh Muhammad Salih Uthaimin).

How A Sick Person Can Perform The Act Of Purification

Thu, 30 Jun 2022 19:04:01 GMT

How A Sick Person Can Perform

The Act Of Purification

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1. It is obligatory on the sick person to purify himself with water, that is to perform Wudu for the minor ritual impurity (passing wind or urine or answering the call of nature) and to perform a Ghusl for the major ritual impurity (sexual discharge).

2. If he is unable to use water for purification due to his weakness or he fears that the illness will get worse as a result, or that his recovery will be delayed, then he must perform Tayammum.

3. How to perform Tayammum: Strike clean earth with both hands one time, then wipe your whole face and wipe your hands, one over the other, leaving no part unwiped.

4. If he is unable to perform the purification act by himself, someone should help him perform Wudu or Tayammum.

5. If he has a wound on one of his limbs (which are washed for the purification act) he should wash it with water. If washing with water affects him (adversely) then he can wipe over the affected area with his wet hand. If wiping also affects him, then he should perform Tayammum.

6. If he has a bandage or cast over some portion of his limbs, he should wipe over it with a wet hand in place of washing the limb and he doesn’t need to perform Tayammum since the wiping took the place of washing.

7. It is permissible to perform Tayammum on a wall or any clean place that has dust on it. If the wall has been covered by paint or some other substance that is not of the category of earthy substance, it shouldn’t be used for Tayammum unless there is a coating of dust on it.

8. If Tayammum can’t be easily performed on the face of the earth or a wall or other object having a dusty surface, there is no harm in putting some clean dirt in a container or a handkerchief, etc. and performing Tayammum on it.

9. If he performed Tayammum for one Salat, then kept in that state until the next Salat comes in, he can pray with the first Tayammum , and doesn’t need to perform a new Tayammum, because he is still in a state of purification and nothing occurred to cause its nullification.

10. It is obligatory for the sick person to clean his body of physical filth. If he is unable, he should go ahead and pray as he is, his Salat is valid, and he doesn’t have to repeat the Salat later.

11. It is obligatory for the sick person to pray in clean clothes. If physical filth gets on his clothes, he must wash it off or change into clean clothes. If he is unable to, he should go ahead and pray as he is, his salat is valid, and he doesn’t have to repeat the Salat later.

12. It is obligatory for the sick person to pray on something clean, if the place becomes impure, washing it clean is obligatory or replacing it with something clean, or putting something clean over it. If he is unable, he should go ahead and pray as he is, his Salat is valid, and he doesn’t have to repeat later.

13. It is not permitted for the sick person to postpone Salat from its time because he is too weak to purify himself, rather he should purify himself as much as he is able to do, and perform the Salat in time, even if there is some filth on his body or clothes or his place which he is incapable to clean away.

WASHING THE BODY OF A DECEASED MUSLIM

Thu, 30 Jun 2022 18:12:51 GMT

WASHING THE BODY OF A DECEASED MUSLIM

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1- MEN WASH MEN, WOMEN WASH WOMEN, HUSBAND AND WIFE WASH ONE ANOTHER.

2- CLOTHES OF THE DECEASED ARE TAKEN OFF BUT ‘AWRAH MUST BE COVERED.

3- THE BACK IS RAISED AND THE STOMACH IS PRESSED TO REMOVE IMPURITIES, REMOVE

IMPURITIES WITH GLOVES & PLENTY OF WATER.

4- MAKE WUDOO FOR THE DECEASED.

5- MAKE GHUSL FOR THE DECEASED BEGINNING FROM THE RIGHT SIDE THEN LEFT.

. NOTE : WAJIB (OBLIGATORY) TO WASH THE BODY AT LEAST ONCE, SUNNAH (OPTIONAL) TO WASH THE BODY 3 TIMES.

. NOTE : IT IS RECOMMENDED TO WASH THE BODY WITH SIDR (LOTUS LEAF) OR SOAP, AND THE LAST WASH WITH CAMPHOR

6- MUSTACHE, FINGERNAILS AND UNDERARM HAIR IF LONG, SHOULD BE TRIMMED.

7- WOMEN SHOULD HAVE HAIR PUT INTO 3 BRAIDS.

SHROUDING THE BODY OF A DECEASED MUSLIM

1- KAFAN (SHROUD) OF A DECEASED MALE :

. PREFERABLY 3 LARGE SHEETS (CLEAN, WHITE & PERFUMED)

2- KAFAN (SHROUD) OF A DECEASED FEMALE :

. PREFERABLY 5 SHEETS (CLEAN, WHITE & PERFUMED)

(1 LOINCLOTH + 1 SHIRT + 1 SCARF + 2 LARGE SHEETS )

BURYING THE BODY OF A DECEASED MUSLIM

1- THE QABUR (GRAVE) SHOULD BE DEEP AND WIDE.

2- THE QABUR (GRAVE) SHOULD PREFERABLY HAVE A LAHD (CREVICE ON THE SIDE OF THE

GRAVE FACING THE QIBLAH ), WHICH IS COVERED WITH UNBURNT BRICKS.

3- THE BODY OF THE DECEASED SHOULD BE PLACED ON HIS RIGHT SIDE FACING THE QIBLAH.

4- THE QABUR (GRAVE) SHOULD NOT BE RAISED MORE THAN ONE HAND ABOVE THE GROUND.

HIJAB (The Veil) is a means of Honor And Protection for Women

Thu, 30 Jun 2022 16:00:01 GMT

HIJAB (The Veil) is a means of Honor

And Protection for Women

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Islam honored the woman by appointing her as the educator and developer of the generations and bound the goodness of the society to her goodness and made the Hijab mandatory upon her to protect her from evil men, and to protect the society from her exposure. Hijab is a means of maintaining love and mercy between husband and wife, because when a man sees other women more beautiful than his own wife, it affects his relationship with his own wife negatively, perhaps even leading to divorce.

Hijab is mentioned in the Qur’an in the following passages,

Allah (SWT) said:

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed…” (V. 33: 59)

And the Qur’an speaks about the covering of a woman’s head using the command form:

“… and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment…” (V.24: 31)

And Allah forbid women from displaying their charms in the various ways that occur, stating:

“.. and do not display yourselves like that of the times of ignorance…” (V.33: 33)

Women in pre-Islamic period used to cover their heads and drape their scarves onto their backs, leaving their necks and the upper portion of their chests exposed, as well as their ears, and jewelry such as ear-rings etc. This verse prohibited that and ordered the believing women to cover these parts also.

From these verses and others, the proper covering (Hijab) for a Muslim woman becomes clear. The following points must be observed for the proper implementation of Hijab :

1. The woman’s clothing should cover her entire body including the hands and the feet.

2. The outer covering should not be tight; revealing the shape of her body especially the breasts.

3. The material should not be thin or transparent so that one can make out what is underneath.

4. A woman’s clothing should not resemble a man’s clothing.

5. It shouldn’t be flashy or brightly colored or having eye catching designs which attract attention or stir desire.

6. It should not resemble the dress of disbelieving women, because who ever imitates a people, is one of them.

7. The clothing should not be perfumed. The Prophet (SAW) said:

“Any woman who applies perfume, then goes out and passes by people so that they can smell her scent is an adulteress, and every eye (that looks at her) is adulterous.”

(Ahmad and others).

Du’a At The End Of Salat

Wed, 29 Jun 2022 19:18:54 GMT

Du’a At The End Of Salat

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1. “O Allah, verily I seek refuge with You from the torment of Hell, and from the torment of the grave, and from the trial of life and death and from the evil of the trial of the Dajjal (the Antichrist).” (Muslim)

[He (SAW) used to make this Du’a at the end of Tashahhud].

2. “O Allah I seek refuge with you from the evil of what I have done and from the evil of what I haven’t done.” (Nasa’i)

Du’a (Supplications) At The Beginning of Salat

Wed, 29 Jun 2022 18:51:20 GMT

Du’a (Supplications) At The Beginning of Salat

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1. “O Allah, put a distance between me and my sins like the distance you put between the east and the west. O Allah forgive me of my sins like the white robe is purified from dirt. O Allah, wash my sins with water and snow and hail.” (Agreed upon)

[He (SAW) used to say it in Fard Salat ].

2. “O Allah, you are the King, none has the right to be worshipped but You, You are my Lord, and I am Your slave. I wronged my soul and I admit my sin, so forgive me of all my sins, indeed, no one forgives sins except You. O Allah, guide me to the best character, none can guide to the best of it except You, and divert from the evil (character), for verily none can divert from me the evil of it except You”. (Muslim)

[He (SAW) used to say it in Fard and Nafl Salat at the beginning of it].

Doing Business with Banks

Wed, 29 Jun 2022 17:22:27 GMT

Doing Business with Banks

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To lend a bank money or borrow from it on the condition of a payment of a fixed annual or monthly percentage rate of interest, say 2% or more or less, is a form of prohibited Riba.

Hasan Abdullah Amin has quoted in his book “Bank Deposits and Investments in Islam”: The interest, then, is nothing else but a stipulated excess on a loan to the benefit of the depositor in the case of savings accounts or interest bearing checking accounts, although it is not considered a valid loan in Islam (because the borrower (the bank) is not given a fixed date to repay the loan, it must be ready to pay up upon the depositor’s demand at any time) likewise when someone borrows money from the bank, they must pay a stipulated percentage of interest on the loan. All of this is, without the slightest doubt, Riba. In fact it is one of the two forms of Riba which was practiced by the pre-Islamic period, which the Qur’an prohibited decisively in the Statement of Allah (SWT):

“…whereas Allah has permitted trading and forbidden Riba (usuary)…” (V. 2: 275)

Fundamentals of Islamic doctrine

Wed, 29 Jun 2022 17:03:35 GMT

Fundamentals of Islamic doctrine

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It is well known from the sound evidence in the Book and the Sunnah that sayings and deeds are not accepted unless originate from a true doctrine. So if the doctrine is not sound then all what originates will be nullified for Allah (SWT) said, -meaning- { If anyone rejects faith, fruitless is his work, and in the Hereafter, he will be in the ranks of those who have lost (all spiritual good )}.

First, the Belief in Allah:

The belief in Allah necessitates the belief that He is the only worthy god being worshipped for being the only Creator, Cherisher, and Provider of the creation. It is He Who can reward their pious and punish their rebellious. In fact, it is this purpose for which He created the Worlds, He said, -meaning- { I have only created Jinn and men, that they may serve Me. No Sustenance do I require of them, nor do I require that they should feed Me. For Allah is He Who gives (all) Sustenance, -Lord of Power- steadfast (forever).}

Second, the belief in Angels:

This includes the belief in them specifically and as a whole. So Muslim has to believe that there exists Angels whom Allah created and molded them to obey. They are of many types, some of them are assigned to hold the Throne ( of Allah ) , others are treasurers for Paradise and Hell, others are assigned to record people’s deeds. And we believe in those whom Allah named such as Jibril ( Gabriel ) Mika’el ( Michael ), Malek the treasurer of Hell, and Israfil the one who will blow the Sur ( Trumpet ). ‘Aisha narrated that the Prophet (saw) said, meaning- “ Angels have been created ( by Allah ) from light, and Jinn have been created ( by Allah ) from fire without smoke, and Adam has been created ( Allah ) from what was described for you ( dust )”.

Third, the belief in Books:

It should be generally believed that Allah has descended Noble Books unto His Prophets and Messengers to clarify His Right on people and invoke it. We believe specifically in those which Allah named like the Tawrat ( Torah ), the Injil ( Gospel ), the Zabur ( Psalms ), and the Qur’an. In fact, Qur’an is the Last and the Best of them, and it is the Book which overwhelmed and confirmed what had preceded. Moreover, it is the Book to which the entire nation has to resort in judgement in addition to the sound Sunnah reported, Allah 9swt) said, -meaning- {To you We sent the Scripture in truth, confirming the Scripture that came before it, and guarding it in safety}.

Fourth, the belief in the Messengers:

A Muslim has to believe in Messengers specifically and as a whole. So we believe that Allah has sent to His servants warning and bearing good tidings Messengers invoking what is Truth. Consequently, he who followed their Message has won happiness, and he who left them out shall feel regret and be disappointed.

Their last and best one is our Prophet Muhammad ( SAW) Allah said, -meaning- {For We assuredly sent amongst every people a messenger, ( with the Command), “ Serve Allah and eschew Evil}. And He said, -meaning- { Mohammad (saw) is not the father of any of your men, but (he is ) the Messenger of Allah, and the Seal of the Prophets }. And we believe in whom Allah named like Nuh ( Noah ), Hud, Saleh, Ibrahim (Abraham), Musa (Moses), Isa (Jesus), and others may Allah bless them all.

Fifth, the belief in the Last Day ( Day of Resurrection):

This includes the belief in what Allah has revealed and what His Messenger has informed about. These are things that shall happen after death like the grave trial and torture and ease, the Sirat (Path over Hell), Mizan ( Balance of deeds), Account, Reward, and distributing books of deeds. This includes the aimed basin of the Prophet Muhammad (SAW), seeing and speaking with Allah which are gifted only to believers.

Sixth, the belief in Allah’s Decree and Predestination.

It is the strict dogma that Allah has created and owned everything, and that He has preordained the destiny of everything: guidance and going astray, and that everything is under His Control.

As for the belief in Allah’s Preordainment, it is done according to Allah’s Knowledge which has preceded and what His Wisdom necessitates.

It includes the following: Knowledge, Writing down, Will, Creating.

WHY ALLAH SENT PROPHETS AND MESSENGERS (A.S.)?

Tue, 28 Jun 2022 20:11:12 GMT

WHY ALLAH SENT PROPHETS AND MESSENGERS (A.S.)?

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Ever since people innovated the dogma of Shirk (i.e., joining others in worship along with Allah), Allah had been sending Prophets and Messengers to his devotees in order to invite them to the worship of Allah and Allah Alone, to order them not to ascribe partners to Him and bring them out of the darkness of polytheism into the light of Monotheism. All the Prophets preached Tauhid (i.e., Monotheism, the Belief in the Oneness of Allah, the Glorious, the Elevated). The following verses from the Noble Qur’an illustrate this fact:

“Indeed, We sent Nuh (Noah) to his people, and he said: ‘O my people! Worship Allah ! You have no other Ilah (God) but Him. (La illaha illallah, none has the right to be worshipped but Allah). Certainly, I fear for you the torment of a great Day!” (V.7: 59).

“And to ‘Ad (people, We sent) their brother Hud. He said: ‘O my people! Worship Allah ! You have no other Ilah (God) but Him. (La illaha illallah, none has the right to be worshipped but Allah). Will you not fear (Allah)?” (V.7:65).

“And to (the people of) Madyan, (We sent) their brother Shu‘aib. He said: O my people! Worship Allah you have no other Ilah (God) but Him. (La illaha illallah, none has the right to be worshipped but Allah). Verily, a clear proof (sign) from your Lord has come to you, so give full measure and full weight and wrong not men in their things, and do not make mischief on the earth after it has been set in order, that will be better for you , if you are believers.” (V.7: 85)

“And to Thamud (people, We sent) their brother Salih. He said: ‘O my people! Worship Allah ! You have no other Ilah (God) but Him. (La illah illallah, none has the right to be worshipped but Allah).” (V. 7: 73)

“And verily, We have sent among every Ummah (community, nation ) a Messenger (proclaiming) : Worship Allah (Alone) and avoid (or keep away from) Taghut ^[1] (all false deities, i.e. do not worship Taghut besides Allah).” (V. 16: 36)

Every Prophet was sent to his own nation for their guidance, but the message of Prophet Muhammad (SAW) was general for all mankind and jinn. As in Surat al A‘raf (Allah addresses His Messenger (SAW):

“Say (O Muhammad (SAW) : ‘O mankind! Verily, I am sent to you all as the messenger of Allah.’ ” (V. (7: 158).

So, the aim of sending these Prophet and Messengers to mankind and jinn was only that they should worship Allah Alone as Allah (SWT) said:

“And I (Allah) created not the jinn and mankind except that they should worship Me (Alone)” (V. 51:56)

_____________________________

^[1] The word Taghut covers a wide range of meanings: it means anything worshipped other than the Real God (ALLAH), i.e., all the false deities.

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And to worship Allah means to obey Him and to do all that He has ordained, and to fear Him by abstaining from all He has forbidden.

Then those who obey Allah will be rewarded in Paradise, but those who will disobey Him will be punished in Hell-fire.

Whosoever denies any of the Names and Attributes of Allah

Tue, 28 Jun 2022 19:59:13 GMT

Whosoever denies any of the Names

and Attributes of Allah

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Allah the Most Exalted said:

“….. and they disbelieve in the Most Beneficent (Allah) Say: “He is my Lord! La ilaha illa Huwa (none has the right to be worshipped but He)! In Him is my trust, and to Him will be my return with repentance.” (13: 30)

Narrated Ali (R.A.)

“You should preach to the people in a way that they can easily understand. Would you like that Allah and His Messenger (SAW) be denied?” (Al-Bukhari)

Abdur-Razzaq reported from Ma‘mar from Ibn Tawus from his father that Ibn Abbas (R.A.) narrated:

He (Ibn Abbas) saw a man springing to his feet in disapproval of the statement when he heard a Hadith from the Prophet (SAW) about the Divine Attributes. Then he (Ibn Abbas) said, “What type of the fear is of these people!? They find in entirely clear verses that which they fear and are brought to ruin by those verses which are not entirely clear (in which they seek deviant interpretations).”

When the tribe of Quraish heard Allah’s Messenger (SAW) mentioning Ar-Rahman, they denied this Attribute. It was on this occasion that Allah the Almighty revealed the verse:

“And they disbelieve in Ar-Raman [the Most Beneficent (Allah) ]” (13: 30)

Important issues of the Chapter

1) The denial of any of the Names or Attributes of Allah casts out one from Iman.

2) Detailed account of the verse (13: 30).

3) Avoid speaking in a manner which the Listener cannot understand clearly.

4) Mentioning the reasons which lead to the denial of Allah and His Messenger (SAW) even unintentionally.

5) Warning of Ibn Abbas (R.A.) to the effect that whoever denies any of the Attributes of Allah, he would be ruined.

Whoever seeks Blessings through a Tree, a Stone, or the like

Tue, 28 Jun 2022 18:52:45 GMT

Whoever seeks Blessings through

a Tree, a Stone, or the like

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Allah the Most Exalted said:

“Have you then considered Al-Lat and Al-Uzza (the two idols of the pagan Arabs).” And Manat (another idol of the pagan Arabs), the other third? (53: 19,20)

At-Tirmidi reported and declared as Sahih (sound), that Abu Waqid Al-Laithi (R.A.) said:

We went out with Allah’s Messenger (SAW) on the campaign to Hunain while we had just left disbelief (Kufar) for Islam. The Mushrikin had a Sidra (lote-tree) that they would stay there and hang their arms on, called Dhat Anwat. When we passed a Sidra, we asked, “O Messenger of Allah, won’t you make for us another Dhat Anwat just like their Dhat Anwat?” Allah’s Messenger (SAW) said,” Allahu Akbar (Allah is the Most Great)! By the One (Allah) Who holds my soul in His Hand, verily these are the ways of earlier nations, you have said exactly as Bani Israel said to Musa (A.S.) ‘Make for us a god just as their gods.’ “He said: “Verily you are a people who know not.’ (7:138) Certainly you will follow the ways of these who went before you.”

Important issues of the Chapter

1) Explanation of the verse (Surah an-Najm 53:19,20).

2) The nature of the matter requested by the Companions (R.A.) (regarding a tree similar to Dhat-Anwat).

3) In fact they (Companions (R.A.) did not act upon it.

4) Their intention was to become closer to Allah by their act as they thought He would like it.

5) If the Companion(R.A.) were unaware of the nature of their intended act, it stands to reason that other than they (of much lesser status) are more likely to fall into ignorance.

6) For the Companion (R.A.) is the reward of good deeds and the promise of forgiveness that is not for others.

7) The Prophet (SAW) did not excuse them but denied by saying: “Allahu Akbar, these are ways and you would follow those who came before you”---- thereby expressing the weightiness of the matter by these three things.

8) This is a major issue which is intended, that the Prophet (SAW) informed them that their request was like that of Banu Israel when they asked Musa (A.S.): “Make for us a god.”

9) The negation of this act is of the meanings of “There is no true God except Allah”, which being subtle and hidden, was not perceived by them.

10) Swearing made by the Prophet (SAW) upon the ruling and he did not swear except for a beneficial purpose.

11) Shirk is of two types, i.e., major, and minor because the Companions were not turned apostates due to their request.

12) Their submission that “we had just left disbelief,” tells us that other Companion (R.A.) were not aware of the matter.

13) The saying of Allahu-Akbar to express surprise. It contradicts those who consider it undesirable (Makruh).

14) To put an end to all possible ways leading to Shirk (polytheism)

15) Prohibition of any resemblance with the people of ignorance (disbelievers).

16) A teacher can become unhappy over his students (for the sake of any goodness) while educating.

17) The general tendency of mankind has been expressed by the Prophet (SAW) by saying: “These are the ways”.

18) It is one of the signs of the Prophethood that the events occurred accordingly as he informed.

19) In every place where Allah has censured the Jews and Christians in the Qur’an, He has also warned us against those deeds.

20) The Companions (R.A.) knew this principle that worships were based on direct commandment. It, therefore, become a reminder concerning questions pertinent to the grave. The question (to be asked of the dead) “Who is your Lord”? is clear. The second question “Who is your Prophet?” depends on the information of the Prophet (SAW) regarding unseen. But the third question “Which is your religion” is related to their (the Jews) request (from Musa A.S.). “Make for us a god”.

21) That the ways of the People of the Book are condemned as those of polytheists.

22) The one who has moved from false hood (i.e., became Muslim) and get accustomed to certain beliefs or habits is not totally safe from having remnants of these habits as is evidenced in their (the Companion) words “and we had just left disbelief (Kufr).”

Whoever obeys the Scholars and the Rulers, forbidding what Allah has made permissible and permitting what He has made forbidden, has Certainly taken them as Lords (besides Allah)

Tue, 28 Jun 2022 18:35:58 GMT

Whoever obeys the Scholars and the Rulers,

forbidding what Allah has made permissible

and permitting what He has made forbidden,

has Certainly taken them as Lords (besides Allah)

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Ibn Abbas (R.A.) said:

“(It may be that) Stones are soon to descend upon you from the heavens! I say to you: ‘Allah’s Messenger (SAW) said …’ and you say to me: ‘Abu Bakr and Umar said!?”

Ahmad bin Hanbal (R.A.) said:

I am astonished at a people who know the chain of transmission (of a Hadith) and its authenticity but nevertheless follow the opinion of Sufyan (Ath-Thauri) while Allah the Most High says:

“Let those who oppose his (the Messenger’s) commandment (orders, statements, etc.) beware, lest some Fitnah (disbelief, affliction) befall them or a painful torment be inflicted on them.” (24: 63)

Do you know what the Fitnah is? Al-Fitnah is Shirk. May be the rejection of some of his words would cause one to have doubt and deviation in his heart and thereby be destroyed.

It is narrated from Adi bin Hatim (R.A.)

I heard the Prophet (SAW) read this verse: “They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah, and Messiah – son of Maryam, while they were commanded to worship none but One Ilah (God-Allah) La ilaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him, (far above is He) from having the partners they associate (with Him).” (9: 31) So I said to Him (SAW), “Verily, we did not worship them,” to which He (SAW) replied, “Did they not make Haram what Allah made Halal so you then made it Haram, and (did they not) make Halal what Allah made Haram and you therefore made it Halal?” I said, “Yes.” He (SAW) said, “That is worshipping them.” [Reported by Ahmad and At-Tirmidhi who graded it as Hasan (fair).]

Important issues of the Chapter

1) Explanation of the verse in Surat An-Nur (24: 63)

2) Explanation of the verse in Surat Al-Bara’ah (or At-Taubah) (9: 31)

3) Pointing out the meaning of worship that was initially denied by Adi (R.A.).

4) The example given, of Abu Bakr and Umar, by Ibn Abbas; and Ahmad’s example of Sufyan.

5) Conditions have changed to the point that the worship of monks has become the best of deeds under the name of Al-Wilayah (sainthood), while the worship of learned men in religion is considered knowledge and understanding. Thereafter, conditions changed to the point that those worshipped besides Allah were not even righteous, and those were also worshipped who were absolutely illiterate.

Whoever curses Time has wronged Allah

Tue, 28 Jun 2022 17:23:52 GMT

Whoever curses Time has wronged Allah

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Allah the Almighty said:

“And they say: There is nothing but our life of this world, we die and we live and nothing destroys us except Ad-Dahr (the time). And they have no knowledge of it, they only conjecture.” (45: 24)

Narrated Abu Hurairah (R.A.) that the Prophet (SAW) said:

“Allah said, ‘The son of Adam wrongs me for he curses Ad-Dahr (the time); though I am Ad-Dahr (the time), in My Hands are all things, and I cause the revolution of day and night.”

(Al-Bukhari)

In another version wherein it is said:

“Do not abuse Ad-Dahar (the time) ; for Allah is Ad-Dahar.”

Important issues of the Chapter

1) Cursing Ad-Dahar (the time) is forbidden.

2) Abusing Ad-Dahar (the time) is in fact to wrong Allah.

3) Contemplation of the statement of the Prophet (SAW) “verily Allah is Ad-Dahar”.

4) Something may be an abuse even if such was not the heartfelt intention (of the abuser).

Whoever asks with the Name of Allah, is not to be rejected

Tue, 28 Jun 2022 16:57:11 GMT

Whoever asks with the Name of Allah, is not to be rejected

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Ibn Umer (R.A.) narrated that Allah’s Messenger (SAW) said:

“If anyone makes a request in Allah’s Name, give it to him; if anyone seeks refuge by Allah’s Name, give him refuge; if anyone gives you an invitation, accept it; and if anyone, does you a kindness, recompence him; but if you have not the means to do so , pray for him until you feel that you have compensated him.” [Abu Dawud and An-Nasa’i mentioned this Hadith and graded it Sahih (sound)].

Important issues of the Chapter

1) Grant protection to those who seek protection with the name of Allah.

2) Give if one asks with the Name of Allah.

3) Acceptance of the invitation.

4) Return kindness that has been done to you.

5) If one has no means to repay kindness then supplication for him is a compensation.

6) His (SAW) statement: “Until you feel that you have compensated him.”

Who purifies Tauhid (from Shirk etc.) will enter Paradise without giving an Account

Tue, 28 Jun 2022 16:51:11 GMT

Who purifies Tauhid (from Shirk etc.)

will enter Paradise without giving an Account

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Allah the Most Exalted said:

“Verily Abraham (A.S.) was indeed a model, devoutly obedient to Allah, unswervingly true in faith and he was not of those who ascribed partners to Allah.” (16: 120)

And He further said:

“And those who ascribe not anyone (in worship) as partners with their Lord.” (23: 59)

Husain bin Abdur-Rahman narrated:

Once when I was with Sa‘id bin Jubair, he asked, “Who among you did see the shooting star last night? “ I answered , “I had seen it,” and then explained that I was not at the prayer at the time because I had been stung by a poisonous scorpion. He said, “What did you then do?” I replied, “I used Ruqyah ^[1] to cure it!” He said, “What compelled you to do that?”, I said, “A Hadith I heard from Ash-Sha‘bi.” He asked, “Which Hadith Sha‘bi narrated?” I replied, “He reported from Buraidah bin Al-Husaib, who said that Ruqyah is not allowed except for the treatment of ‘evil eye’ ( ‘Ain) and (poisonous) sting.” He (Sa‘id bin Jubair) said, “He has done well by stopping on what he has heard (i.e., to act according to the knowledge as opposed to ignorance).

However Ibn Abbas narrated us that the Prophet (SAW) said, ‘All the nations were made to pass before me, and I saw a Prophet with a small group with him, and a Prophet with two or three people and a Prophet with none. Then there appeared a large group of people which I took to be my nation (Ummah). But I was told that those were of Musa and his people. Later, a larger group appeared I was told that those were my people. Among them were seventy thousand who would enter Paradise without reckoning or punishment.’ The Prophet (SAW) then got up and went to his house, and the people went into discussion as to who they might be. Some said, ‘Perhaps they are the Companions of the Messenger of Allah.’

________________________

^[1] Translator’s footnote: To translate Ruqyah as ‘incantation’ may bring to mind connotations of magic or sorcery which are forbidden in Islam. To use the term “By spiritual means” may not convey the meaning in full. [See Ismail L. Faruq’s Translation] Ruqyah is when a person recites part of the Qur’an such as Al-Fatihah or makes supplication using words transmitted from the authentic Hadith of the Prophet (SAW) upon someone. What appears to be a blanket forbiddance of doing so except for the two exceptions mentioned is actually a strong pronouncement of its allowance in these cases. It is confirmed in the authentic Seerah that the Prophet (SAW) himself allowed Ruqyah in other instances, but He (SAW) admonished against a person doing so for other than himself. (Ref. Fath-ul-Majid).

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Others said, ‘Maybe they belong to those who were born in Islam and therefore had never ascribed anyone partner with Allah.’ And while they were exchanging their views like this, the Prophet (SAW) came out and was informed about the news.

He said, ‘Those people are those who do not treat themselves with Ruqyah, nor do they believe in bad or good omen (from birds etc.), nor do they get themselves branded (cauterized), but they put their trust (only) in their Lord.’ On that ‘Ukashah bin Mihsan got up and said (to Prophet (SAW), ‘Invoke Allah to make me one of them.’ He (saw) said, ‘You are one of them.’ Then another man got up and said, ‘Invoke Allah to make me one of them.’ He (SAW) said, ‘Ukashah has preceded you.’ ”

Important issues of the Chapter

1) In Tauhid, people are classified into various ranks.

2) What is the meaning of ‘purification of Tauhid’.

3) Ibrahim (A.S.) was praised by Allah for he was not of the polytheists.

4) Allah praised all those Auliya for they did not make anyone with Him as the partner (did not practice polytheism)

5) Keeping away from cauterization and Ruqyah is the fullest purification of Tauhid.

6) Possessing these characteristics (traits) is Tawakkul (trust in Allah Alone)

7) The deep knowledge of the Companions of Prophet Muhammad (SAW) who knew that such degree of trust (Tawakkul) in Allah could not be attained without action.

8) This show how earnest the Companions were in doing good deeds.

9) The superiority of the followers of Muhammad (SAW) quantitatively as well as qualitatively.

10) The superiority of Ummah (followers) of Musa (A.S.).

11) All the Ummah (nations) will be paraded before Prophet Muhammad (SAW).

12) Every Ummah (nation) will be accompanied by its respective Prophet.

13) Generally, few people responded to the call of Prophets.

14) The Prophets, whom nobody responded to, will come alone before Allah.

15) The substance of these facts is that man should not worry about numbers, neither must he feel proud about huge numbers nor be disheartened by less numbers.

16) The permission of using Ruqyah to treat effects of evil eye and poisonous sting.

17) By the Hadith “He has done well by stopping on what he has heard,” the depth of knowledge of the predecessors is known, and it is also known that the first Hadith does not contradict the second.

18) The avoidance of the predecessors of praising anyone undeservedly.

19) The Prophet’s statement that ‘You are one of them’ is a sign of Prophethood.

20) The excellence of Ukashah (R.A.)

21) Using Ma‘areed (to mention something casually among other things, or a description open to various interpretations).

22) The excellent manners of Prophet Muhammad (SAW).

Who makes fun of anything where mention is made of Allah or the Qur’an or the Messenger (SAW) (commits disbelief)

Tue, 28 Jun 2022 16:12:36 GMT

Who makes fun of anything where mention is made of Allah

or the Qur’an or the Messenger (SAW) (commits disbelief)

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Allah the Most Exalted said:

“If you ask them (about this), they declare: ‘We were only talking idly and joking. ‘Say: ‘Was it at Allah (SWT), and His Ayat (proofs, evidence, verses, lessons, signs, revelations, etc.) and His Messenger (SAW) that you were mocking?” (9: 65)

Ibn Umar, Muhammad bin Ka‘b, Zaid bin Aslam and Qatadah (R.A.) narrated the following Hadith:

In the course of the campaign of battle Tabuk, a man came up one day and declared: “We have seen no people with greater appetite, more lying, more cowardly in battle than those people,” he meant Allah’s Messenger (SAW) and his Companions. Awf bin Malik rose and said, “In fact, you are the liar and a hypocrite (Munafiq) and I will inform Allah’s Messenger (SAW) about your words. “So he went to Allah’s Messenger (SAW) but by then He (SAW) was already informed through a revelation. Meanwhile, the hypocrite also approached Allah’s Messenger (SAW) when He (SAW) started journey and was already on His camel. He pleaded: “O Messenger of Allah! We were only joking and trying to pass the time while travelling.” Ibn Umar ( R.A.) said, “As if I see him that he was clinging to the saddle belt of the Messenger of Allah’s camel as it ran and his legs were being battered by the rough ground and even then, he continued pleading (i.e. we were only joking).” Allah’s Messenger (SAW) said, “Was it at Allah (SWT), and His Ayat (proofs, evidence, verses, lessons, signs, revelations, etc.) and His Messenger (SAW) that you were mocking? Make no excuse; you have disbelieved after you had believed.” (9: 65,66)

Neither He (SAW) looked towards him nor spoke anything further.

Important issues of the Chapter

1) It is a terrible thing that whoever makes fun in these matters is a disbeliever (Kafar).

2) The explanation given of the verse 9:65, applied to those who commit such an act, whoever they may be.

3) There is a difference between backbiting and admonition, and loyalty to Allah and His Messenger (SAW).

4) The difference between forgiveness which Allah loves and severity in dealing with the enemies of Allah.

5) Some excuses are unacceptable.

(What the Lord has said)

Tue, 28 Jun 2022 16:03:41 GMT

(What the Lord has said)

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Allah the Most Exalted said:

“Until when fear is banished from their hearts they say: ‘What is it that your Lord has said?” They say: ‘The Truth, and He is the Most High, the Most Great.” (34: 23)

And in Sahih (Al-Bukhari) it is reported that Abu Hurairah narrated that the Prophet (SAW) said:

When Allah decrees some order in the heaven, the angels flutter their wings indicating complete surrender to His Saying, which sounds like chains being dragged on rock. And when the (state of ) fear is banished from their hearts, they say, “What is that your Lord has said?” They say: “The truth. And He is the Most High, Most Great.” (34: 23) Then the stealthy listeners (devils) hear this order, and these stealthy listeners are like this, one over the other (Sufyan, a sub-narrator demonstrated that by holding his hand upright and separating the fingers). A stealthy listener hears a word which he will convey to that which is below him, and the second will convey it to that who is below him, till the last of them will convey it to the wizard or foreteller. Sometimes a flame (fire) may strike the devil before he can convey it, and sometimes he may convey it before the flame (fire) strikes him, whereupon the wizard adds to that word a hundred lies. The people will then say, “Didn’t he (i.e., magician) tell such-and-such a thing on such-and-such date?” So that magician is said to have told the truth because of the Statement which has been heard from the heavens.

An-Nauwas bin Sam‘an (R.A.) narrated that Allah’s Messenger (SAW) said:

“When Allah wishes to reveal something to man, He speaks out the words to be revealed. At this, the heavens shake strongly in fear of Him. When the Words of Allah fall upon the inhabitants of heaven, they are taken by shock and fall prostrate. The first of them to raise his head is the angel Jibrael whom Allah speaks out of the revelation what He wishes. Then Jibrael passes by the other angels in different heavens, and is asked at each station, ‘What did our Lord say, O Jibrael?’ He answers: ‘He said the Truth; He is the Most High, the Most Great’ and all repeat the same after him. Then Jibrael moves on to the destination with the revelation, to where commanded by Allah the Most High.”

Important issues of the Chapter

1) Explanation of the Verse 34:23

2) In this verse is a proof for the invalidation of Shirk. Especially regarding what is attached to those righteous people (i.e. of the supplications of the ignorant toward them). It is said that this verse cuts the roots of the tree of Shirk in the heart.

3) Explanation of Allah’s Words:

“They say: ‘The truth, and He is the Most High, the Most Great.”

4) The reason for their question about that (verse).

5) That Jibrael (Gabriel) (A.S.) answered their question after that by his words “He said such and such”.

6) The description of the fact that Jibrael (Gabriel) (A.S.) was the first to raise his head (to attend to the revelation of Allah).

7) Jibrael (Gabriel) A.S. answers to all angels of the heavens for they all question him.

8) Unconsciousness occurs to all the dwellers of the heavens.

9) Trembling of the heavens due to the Words of Allah.

10) That Jibrael (Gabriel) A.S. is the one who conveys the revelation to wherever Allah commands.

11) Eavesdropping of heavenly discussions by devils.

12) State of standing of Jinns atop of one another.

13) Falling down of shooting stars.

14) The shooting star sometimes hits the devil before he conveys the stolen message and sometimes, he reaches the ear of his human friend before he is struck.

15) Sometimes the soothsayer may relay the truth.

16) The soothsayer mixes the truth with a hundred lies.

17) His lies are not believed except for the word (of truth) which was heard from heaven.

18) The acceptance of falsehood by the human nature. How they hang onto one truth and not consider the 100 lies.

19) How they pass the word to one another, memorize it and use it as evidence (for other lies).

20) Affirmation of the Divine Attributes of Allah, in opposition to denials of the Ash‘ariyah ^[1] and Mu‘attilah.

21) That the trembling and shaking of the heavens is due to the fear of Allah the Almighty.

22) Angels fall down in prostration for Allah.

_________________________

^[1] One of their beliefs is to nullify Allah’s Attribute of having speech. Ahlus-Sunnah is firm upon the principle of affirming these names and attributes that are mentioned by Allah and His Prophet (SAW). However, without negating their evident meaning, saying exactly how, or making any similitude with the creation.

What is worshipping?

Mon, 27 Jun 2022 20:42:49 GMT

What is worshipping?

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The linguistic meaning of worship is subservience and submission. And in Shri’a (Islamic Legislation), it is as Shiekh Al-Islam Ibn Taimiah said, “ it is the obedience of Allah, in doing what He has ordered through His Messengers. And he said also: “worship is a collective name for all what Allah likes and pleases at among actions, sayings and deeds apparently and concealed”. Therefore, Muslim has to admit Oneness to His Lord in all kinds of worships, and do it sincerely the way the Prophet has ruled by word and deed.

Worship comprehends the following kinds.

Be informed that worship comprehends Salat (Prayer), Tawaf (circumambulating), Hajj (Pilgrimage), Syiamm (Fasting), Nathr (Vow), Letikaf (seclusion), Thabh (slaughtering), Sujud (prostration), Ruku (Kneeling), Khawf (fear), Rahbah (awe), Raghbah (desire), Khashiah (fear causing avoidance), Tawakkul (depending), Istighathah (call upon for help), and Rajaa (hope) and many other kinds of worship which were decreed by Allah in His Noble Book, or by His Messenger in the Sound Sunnah in word and deed. Therefore, if any of these is offered to someone besides Allah, then this is considered Shirk (Polytheism) for Allah says, - meaning- {If anyone invokes, besides Allah, any other god, he has no authority therefor; and his reckoning will be only with his Lord! And verily the Unbelievers will fail to win through!}, and He says, -meaning- “And the places of worship are for Allah (alone): so call not upon anyone along with Allah;” . And “Anyone” here includes all creatures no matter if they were Messengers, Angels, or good men.

The first time Shirk (Polytheism) occurred:

If what preceded is known, then be informed that the first time Shirk has occurred was in Noah’s people, but when Allah sent Noah to them invoke them to worship Allah alone and leave all those worshipped statues, they resisted and insisted and opposed Noah by accusing him of lying and disbelief. Moreover, they said, as in the Qur’an: -meaning- “And they have said (to each other), “ Abandon not your gods: abandon neither Wadd nor Suwa, neither Yaguth nor ya’uq nor Nasr”.

Narrated in the Sahih (Al-Bukhari) that Ibn Abbass said, ‘All the idols which were worshipped by the people of Noah formerly belonged to some pious men of the people of Noah, and when they died Satan inspired their people to (prepare) and place idols at the places where they used to sit, and to call those idols by their names. The people did so, but the idols were not worshipped till those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshipping them.”

Ibn Al-Qayyim said, “More than one among the Salaf (Good Ancestors) said, ‘when they died, they went to their graves and placed idols for them, and when time passed, they worshipped them’.”

The main reason of Shirk is the extravagance in pious people

From this point we realize that Shirk happened among children of Adam because of the extravagance in pious people.

Extravagance means excessiveness in glorification in word and belief. This is why Allah(swt) said, -meaning- “O People of the Book! Commit no excesses in your religion: nor say of Allah aught but the truth. Isa ( Jesus ) the son of Mary was (no more than ) A Messenger of Allah, and His Word, which He bestowed on Mary, and a Spirit proceeding from Him”.

Furthermore, Aishah said, “ when the last moment of the life of Allah’s Messenger came, he started putting his ‘ Khamisa ‘ on his face. And when he felt hot and short of breath, he took it off his face and said, - meaning- “May Allah curse the Jews and Christians for they built the places of worship at the graves of their Prophets.”The Prophet was warning (Muslims) of what those had done. Otherwise, he would have protruded his grave, but he feared it might be taken as places of worship’ . Reported by Al-Bukhari and Muslim.

In fact, extravagance appeared mostly in poetry and prose until they allowed to call the Prophet for help and so they did for the rest of the pious people. Moreover, they claimed that he – Allah’s Messenger – knows about Al-Ghaib (unseen world), and some of them said that he did not die before he had known all what had been and what will be, contradicting by this saying the Qur’an: - meaning- {With Him are the keys of the Unseen, the treasures that none knows but He}, and what Allah (swt) said, -meaning- “Verily the knowledge of the Hour (Dooms Day) is with Allah (alone). It is He Who sends down rain and He who knows what is in the wombs. Nor does anyone know what it is that he will earn on the morrow; nor does anyone know in what land he is to die. Verily with Allah is full knowledge and He is acquainted (with all things)”.

In fact, Allah informed us that He ordered His Messenger to say, -meaning- “If I had knowledge of the unseen, I should have multiplied all good, and no evil should have touches me”, and say: -meaning- “Say (O Muhammad (saw), None in the heavens or on earth, except Allah, knows what is hidden: nor can they perceive when they shall be raised up (for Judgment).”

What is the punishment for the Picture Makers

Mon, 27 Jun 2022 20:27:01 GMT

What is the punishment for the Picture Makers

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Abu Hurairah (R.A.) narrated that Allah’s Messenger (SAW) said:

“Allah said: ‘Who would be more unjust than the one who tries to create the like of my creatures? Let them create an atom, or let them create a grain, or let them create a barley corn.” (Al-Bukhari and Muslim)

They also report from ‘Aishah (R.A.) that Allah’s Messenger (SAW) said:

“The people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like of Allah’s creation.”

Also reported by them from Ibn Abbas (R.A.) that I heard Allah’s Messenger (SAW) saying:

“All the picture makers would be in the fire of Hell. A soul will be breathed in every picture prepared by him and it shall punish him in the Hell.”

It is additionally narrated from Ibn Abbas (R.A.) in a Marfu’ Hadith:

“Whoever makes a picture in this world will be charged with putting a soul (life) in it and he will never be able to do it.”

Muslim reports from Abu Haiyaj (Al-Asadi) that Ali (R.A.) said to him:

“Should I not depute you on a mission on which I was sent by Allah’s Messenger (SAW) ?: Deface all the pictures which you come across and demolish all the high graves to the level of earth.”

Important issues of the Chapter

1) Intense condemnation of those who make pictures.

2) Picture making is condemned because it constitutes not having proper regard for Allah. As in His Statement: “Who would be more unjust than the one who tries to create the like of my creatures...”

3) Declaration of the power and ability of Allah and the incapacity and weakness of those (who attempt to create). As in His Statement: “Let them create an atom or a grain or a barley corn.”

4) Declaration that they (picture makers) will get the most severe punishment (on the Day of Judgement).

5) Allah will create a soul in place of every picture and the maker of that picture will be punished by it in Hell.

6) Picture makers will be asked to breathe life into every of their images.

7) The command to deface all the images/pictures when found.

What is said regarding Belief in Omens (At-Tataiyur)

Mon, 27 Jun 2022 20:19:43 GMT

What is said regarding Belief in Omens (At-Tataiyur)

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Allah the Most Exalted said:

“Verily, their evil omens are with Allah but most of them know not.” (7: 131)

Allah the Most Exalted said:

“They (Messengers) said: Your evil omens be with you! (Do you call it “evil omen”) because you are admonished? Nay, but you are a people Musrifun (transgressing all bounds by committing all kinds of great sins, and by disobeying Allah). (36: 19)

Narrated by Abu Hurairah (R.A.) that Allah’s Messenger (SAW) said:

“(There is) no ‘Adwa (contagion of disease without Allah’s Permission), nor is At-Tiyarah (any bad omen from birds) nor is there any Hamah (the omen of the night bird i.e., owl), nor is there (any bad omen in the month of ) Safar.”

In Muslim’s Sahih the following words are added:

“…. And no Naw (constellation) and no Ghul (ghost etc.) “ ^[1]

Anas (R.A.) is reported to have heard the Prophet (SAW) saying:

“No Adwa (contagion) and no Tiyarah (bad omen) but Al-Fa‘l pleases me.” So they asked, “What is Al-Fa‘l?” He (SAW) answered, “ It is the good word.” (Bukhari and Muslim)

With valid Asnad, Abu Dawud reported that Uqbah bin Aamir (R.A.) said:

At-Tiyarah (taking bad omens) was once mentioned before Allah’s Messenger SAW and He said,

“The best form of it is Al-Fa’l (optimism or the expectation that an event will occur by Allah’s Permission). It does not prevent a Muslim from his object. Whenever any of you sees something, he dislikes he should pray : ‘O Lord, none but you bring good things! None but you prevent evil things! There is no power and no strength except in You.”

It is narrated from Ibn Mas‘ud (R.A.) in a Marfu ‘Hadith:

“At-Tiyarah is Shirk, At-Tiyarah is Shirk. There is none among us who does not feel something in his heart about At-Tiyarah. But Allah, due to deep trust in Him, removes it.”

[This Hadith was reported by At-Tirmidhi and Abu Dawud.] and it is stated its last part is the statement of Ibn Mas‘ud.

_________________

^[1] Naw : Constellation in the path of moon or a division of time connected with the phases of the moon.

Ghul: Fictitious monster often invoked to scare children like ghost etc.

-------------------------------

Ahmad reported from Ibn ‘Amr the following Hadith:

“Whoever is turned back by At-Tiyarah (bad omen) has committed shirk” They asked, “What makes the atonement for such a sin?” The Prophet SAW answered, “To say: ‘O Lord, there is no good except the good which You bestow. There is no evil except the evil which You decree. And there is no true God except You.”

Fadl bin Abbas R.A. is reported to have said:

“At-Tiyarah is that which causes you to carry something out or that turns you back (from your mission).” (Musnad Ahmad)

Important issues of the Chapter

1) Reminding the meanings of the verses:

“Verily, these evil omens are with Allah but most of them know not” (7: 31)

And

“Your evil omens be with you” (36: 19).

2) Repudiation of contagion of disease.

3) Negation of any bad omen (no At-Tiyarah)

4) Repudiation of Hamah (Omen in the night-bird i.e. owl).

5) Negation of any bad omen in the month of Safar.

6) Al-Fa’l is not prohibited but in fact it is desirable.

7) Explanation of Al-Fa’l in detail.

8) There is no harm if such suspicion falls on the hearts while disliking it. Indeed, Allah will provide safety, due to deep trust in Him.

9) What should be said if such feelings occur.

10) Declaration that At-Tiyarah is Shirk.

11) Explanation of blameworthy and condemned At-Tiyarah.

What is said regarding Astrology (At-Tanjeem)

Mon, 27 Jun 2022 19:15:17 GMT

What is said regarding Astrology (At-Tanjeem)

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Imam Al-Bukhari recorded in his Sahih that Qatadah (R.A.) said:

“Allah has created the stars for three purposes: (1) As ornaments of the heavens; (2) As missiles against the devils; (3) As signposts for the guidance of travelers. Whoever interprets otherwise is mistaken. Such a person is to lose his reward (on the Day of Resurrection) and takes upon himself that which is outside his knowledge.”

Harb has reported that the learning of the lunar phases was permitted by Ahmad and Ishaque, discouraged by Qatadah and prohibited by ‘Uyainah.

Abu Musa (R.A.) is reported to have said that Allah’s Messenger (SAW) said:

“Three (types of people) will not enter Paradise: (1) The habitual wine (alcohol) drinker; (2) The believer in sorcery (and astrology is among it); (3) The one who severs blood relations. [Ahmad and Ibn Hibban has mentioned this Hadith in his Sahih].

Important issues of the Chapter

1) The wisdom of creating the stars.

2) The refutation of those who claim otherwise.

3) Mention of the difference of opinions regarding study of the lunar phases.

4) The punishment promised for those who believed in any aspect of sorcery though knowing fully well that sorcery is falsehood.

What is said about the One who is not satisfied with an Oath taken by Allah’s Name

Mon, 27 Jun 2022 19:06:45 GMT

What is said about the One who is not satisfied

with an Oath taken by Allah’s Name

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Ibn Umar (R.A.) narrated that Allah’s Messenger (SAW) said:

“Do not swear by your forefathers. Whoever swears by Allah, let him speak the truth. And the one for whom the oath is taken in the Name of Allah, should be satisfied with it, and whoever is not satisfied, is not from the slaves of Allah.” [This Hadith was reported by Ibn Majah with good Isnad].

Important issues of the Chapter

1) To make an oath by forefathers is not allowed.

2) The person for whom an oath by Allah’s Name is made, must be acceptant of it.

3) The punishment for the person who is not satisfied by an oath made by Allah’s Name.

Wages for a Laborer

Mon, 27 Jun 2022 17:18:07 GMT

Wages for a Laborer

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Its Definition

Linguistically it means a wage given to someone for something he does. In Islamic terminology it means that a person who is permitted to carry out transactions allots a fixed amount of wealth to someone who performs a specific job, whether the person is known or unknown. For example, he says, “I will pay him such and such amount to anyone who erects this wall for me.” Therefore, whoever erects the wall for him, will deserves the wage, whether it is small or large amount.

Its Ruling

Giving a reward to a laborer is permissible. This is due to Allah’s (SWT) statement:

(And for him who produces it is (the reward of) a camel load, and I will be bound by it.) (12: 72)

The Messenger of Allah (SAW) said to those Companions who earned a flock of sheep as a reward for reciting some Divine Prayers over the chief of a tribe, who was stung by a scorpion:

“Take what you have earned and assign a share for me as well.” (Some of this Hadith was recorded by Al-Bukhari in the Book of Renting)

Its Regulations

The regulations of rewarding a laborer are as follows:

1) Giving a wage to a worker is a permissible contract. Therefore, it is permissible for both contractual parties to cancel the deal. If the cancelation takes place before starting the job, there is nothing payable to the worker. If it is during the work, the worker has the right to a wage according to his work.

2) It is not required to make a condition to fix the working period. If one says, “If anyone returns my fugitive, straggling or lost animal back, he will get one dinar.” This means that he deserves the dinar upon returning the said animal to him even after one month or one year.

3) If a group of workers perform the job, the wage should divided equally among them.

4) It is not permissible to allot the wage for workers in order to commit any forbidden job. Therefore, it is unlawful to say, “If anyone sings, or plays a flute, or beats a person or abuses him, he will get such and such.”

5) If anyone returns the lost and found articles, or returns lost animals or does a job not knowing there is reward in it, he is not entitled to the reward. This is because at the very outset, his service was voluntary. Therefore, he holds no right to the reward except in case of returning the fugitive slave, or rescuing the drowned. In that case, he should be given the reward as an incentive for such an endeavor.

6) If someone says, “Whoever eats or drinks such and such lawful things, he will get a wage of such and such,” such a reward is valid. However, if he says, “Whoever eats such and such and leaves any of it, he must give such and such, “this type of wage is invalid.

7) If the owner and worker dispute about the amount of the wage, the statement of the owner should be accepted by swearing. If a dispute arises about the wage itself (i.e. what it is, money or food etc.) the worker’s claim should be accepting by his swearing.

TOILET MANNERS

Mon, 27 Jun 2022 16:14:32 GMT

TOILET MANNERS

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1- DUA’A BEFORE ENTERING:

“ALLAAHUMMA INNEE A’OOTHU BIKA MINAL-KHUBUTHI WAL KHABAA-ITH”

(O ALLAH, I SEEK REFUGE IN YOU FROM THE FILTH AND FILTHY)

2- CONCEALMENT:

3- SHOULD NOT FACE THE QIBLA:

4- SQUATTING:

5- AVOIDING SPLATTERING:

6- AVOIDING CONVERSATION:

7- AVOIDING PROHIBITED PLACES:

8- CLEANING METHOD:

1. USING LEFT HAND

2. REMOVING WITH WATER (ISTINJAA),

AND/OR REMOVING WITH DRY MATERIAL (ISTIJMAAR).

9- DUA’A AFTER LEAVING:

“GHUFRAANAK” (O ALLAH, I SEEK YOUR FORGIVENESS).

10- ENTERING WITH LEFT FOOT & LEAVING WITH RIGHT FOOT:

To wear a Ring, Twine, or anything similar to them For prevention or lifting of Harm or Affliction, Is an act of Shirk

Mon, 27 Jun 2022 16:05:49 GMT

To wear a Ring, Twine, or anything similar to them

For prevention or lifting of Harm or Affliction,

Is an act of Shirk

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Allah the Almighty said:

“Say: Tell me then, the things that you invoke besides Allah, ---if Allah intended some harm for me, could they remove His harm, or if He (Allah) intended some mercy for me, could they withhold His Mercy? Say: Sufficient for me is Allah; in Him those who trust (i.e., believers) must put their trust.” (39: 38)

Imran bin Husain (R.A.) narrated:

The prophet (SAW) once saw a man with a brass ring on his hand and asked him, “What is this?” The man replied, “To overcome the weakness of old age.” He (SAW) said, “Remove it, for, it can only add to your weakness. Should death overtake you while you are wearing it, you would never succeed.” [This Hadith was recorded by Ahmad (bin Hanbal ) R.A. with a good chain of narrators.]

He also recorded a Maruf ‘ Hadith; Uqbah bin Aamir (R.A.) narrated that Prophet Muhammad (SAW) said:

“Whoever wears talisman or an amulet would never see his wish fulfilled by Allah. And whoever hangs a seashell would never get peace and rest.”

In another version the Prophet (SAW) is reported to have said:

“Whoever wears a talisman has committed Shirk (polytheism).”

Ibn Abi Hatim reported about Hudhaifah (R.A.)

He saw a man with a piece of twine on his hand (as a protection or cure from fever) so he cut the twine and read the verse: “Most of them believe in Allah and still practice Shirk (polytheism).” (12: 106)

Important issues of the Chapter

1) The strict forbiddance of wearing rings, twines, and the like.

2) If the Companion had died wearing such a thing, he would not have succeeded (in the Hereafter). This is a confirmation to the statement of the Companions that minor Shirk is greater (worse) than major sins.

3) Ignorance was no excuse.

4) Wearing any such article will not benefit this life. Indeed, it is harmful as was stated by the Prophet (SAW) : “It will do nothing except increase weakness.”

5) The intense disapproval and censure of whoever does such a deed.

6) The declaration that whoever attaches something to himself will have that thing put in charge of him.

7) The declaration that whoever wears an amulet has committed Shirk.

8) Hoping to get cured from fever by using a talisman is Shirk.

9) Hudhaifah’s reciting the verse of Qur’an is a clear-cut proof that Companions used to recite the verses dealing with the major Shirk to condemn Shirk. As Ibn Abbas (R.A.) did by reciting the verse from Surah Al- Baqarah. (2:165)

10) Seeking relief against evil eye by using amulets is Shirk.

11) The curse upon those who use amulets that their wishes should not be granted by Allah and those who use shells will not get rest nor peace. That is, Allah has left them.

To vow to other than Allah is an act of Shirk

Mon, 27 Jun 2022 15:52:53 GMT

To vow to other than Allah is an act of Shirk

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Allah the Most Exalted said:

“They (are those who) fulfill (their) vows, and they fear a Day whose evil will be wide-spreading.”

Allah the most Exalted also said:

“And whatever you spend for spending (e.g. in Sadaqah----charity etc. for Allah’s cause) or whatever vow you make , be sure Allah knows it all.” (2:270)

Narrated ‘Aishah (R.A.) that Allah’s Messenger (SAW) said:

“Whoever vows that he will be obedient to Allah, he should be obedient to Him; and whoever made a vow that he will disobey Allah, he should not disobey Him”. (Al-Bukhari)

Important issues of the Chapter

1) Fulfillment of the vow is obligatory.

2) Since it is approved that making a vow is an act of worship to Allah, then directing a vow to other than Allah is committing Shirk.

3) Any vow based on disobedience (to Allah the Almighty) is impermissible to be carried out.

To swear and to take Oath (binding) upon Allah

Mon, 27 Jun 2022 15:42:32 GMT

To swear and to take Oath (binding) upon Allah

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It is narrated from Jundub bin Abdullah (R.A.) that Allah’s Messenger (SAW) said:

A man said: ‘By Allah! Would not forgive such and such (person).’ Thereupon Allah the Exalted and Glorious said: ‘Who is he who swears about Me that I would not grant pardon to so-and-so? I have granted pardon to so-and-so and blotted out your (the swearer’s) deeds.” (Muslim)

According to another Hadith from Abu Hurairah (R.A.), the man who said it, was a faithful worshipper. Abu Hurairah (R.A.) said:

“His one statement destroyed his life in this world and the Hereafter.”

Important issues of the Chapter

1) Warning against taking an oath binding on Allah.

2) Hell-fire is closer to us than the laces of our shoes.

3) So is the Garden (Paradise).

4) In this Hadith it is described that a man sometimes utters a sentence unintentionally but the consequences of that are grave (i.e. severe punishment).

5) Sometimes a man gets forgiveness from all his evil deeds because of a most detested matter to him.

To seek Refuge in other than Allah is a part of Shirk

Thu, 23 Jun 2022 20:41:49 GMT

To seek Refuge in other than Allah is a part of Shirk

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Allah the Most Exalted said:

“And verily, there were men among mankind who took shelter with the male jinns, but they (jinns) increased them (mankind) in sin and disbelief.” (72: 6)

Muslim reports that Khawlah bint Hakim (R.A.) said, I heard Allah’s Messenger (SAW) say:

“Whoever goes into a dwelling and says (while entering it) : ‘I seek refuge in Allah’s perfect words from the evil (of those creatures) which He created’, no harm shall befall him until he departs from that place.” (Muslim)

Important issues of the Chapter

1) Explanation of the verse from Surah Al-Jinn (72:6)

2) Seeking refuge in other than Allah is a part of Shirk (polytheism).

3) Using this Hadith as a proof: For, the scholars use it to prove that the Words of Allah are not creatures. They say this because to seek refuge in creatures is Shirk.

4) The superiority of this invocation despite its being short.

5) Though it may be that one can achieve some worldly benefit from a thing, as prevention from a harm or evil, or gaining some advantage or good , but it does not mean that it (dependence on such) is not Shirk.

To seek help in other than Allah (Istighatha)

Thu, 23 Jun 2022 20:33:53 GMT

To seek help in other than Allah (Istighatha)

Or to invoke other than Him is an act of Shirk

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Allah the Most Exalted said:

“And invoke not besides Allah any that will neither profit you nor hurt you, but if (in case) you did so, you shall certainly be one of the Zalimun (polytheists and wrong-doers). And if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favor which He causes it to reach whomever of His slaves He will. And He is the Oft-Forgiving, Most Merciful.” (10: 106,107)

And He said:

“You worship besides Allah only idols, and you only invent falsehood. Verily, those whom you worship besides Allah have no power to give you provision, so seek your provision from Allah (Alone) and worship Him (Alone) and be grateful to Him. To Him (Alone) you will be brought back.” (29: 17)

He the Almighty said:

“And who is more astray than one who calls (invokes) besides Allah, such as will not answer him till the Day of Resurrection; and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping.” (46: 5,6)

Allah the Most Exalted said:

“Is not He Who responds to the distressed one, when he calls Him; and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any god with Allah? Little is that you remember!” (27:62)

At-Tabarani narrates with his Isnad (chain of the narrators):

During the days of the Prophet (SAW) there was a hypocrite who used to harm the believers, some of them (the believers) said, “Come (support) with us while we appeal to Allah’s Messenger (SAW) for assistance against this hypocrite.” The Prophet (SAW) replied, “Verily, no one should seek to me for assistance. Indeed, it is Allah Who is to be sought for assistance and help.”

Important issues of the Chapter

1) To attach supplication or invocation (Du‘a ) with seeking assistance ( Istigatha) through conjunction is to attach a general matter to one which is specific.

2) Explanation of the verse:

“And invoke not besides Allah any that will neither profit you nor hurt you…. (10: 106)

3) This is the greater Shirk.

4) The most pious person, if he calls for help other than Allah, even for the gratification of someone else, he will become one of the Zalimun (wrong-doers, polytheists).

5) Explanation of the verse following (10: 107).

6) Calling others for help besides Allah is of no benefit in this world and besides that it is disbelief (Kufr).

7) Explanation of the Verse (29: 17).

8) Requesting sustenance and provisions should be done to none other than from Allah. Just as Paradise can be requested from none other than Him.

9) Explanation of the fourth verse (46: 5).

10) There is none more misguided than the one who calls on others than Allah.

11) To whom the call is made (besides Allah) is unaware of the supplications of the caller; he knows nothing about it.

12) That call will be the cause of anger and enmity of the one called towards the caller.

13) The call is named as worship of the one called on.

14) The one called upon will deny and reject this act of worship towards him.

15) This is why such a supplicant is the most astray of the people.

16) Explanation of the fifth Verse (27: 62).

17) Astonishing is the admission of idolaters that none relieves the one in distress other than Allah. That is why, they call upon Him in times of extreme difficulty with the utmost religious sincerity.

18) The protection of the Chosen one (SAW) means the protection of Tauhid and being mindful towards Allah.

To say “This wealth is the result of my labor and knowledge” is against Tauhid

Thu, 23 Jun 2022 19:27:27 GMT

To say “This wealth is the result of my labor

and knowledge” is against Tauhid

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Allah the Almighty said:

“And truly, if We give him a taste of mercy from us, after some adversity (severe poverty or disease, etc.) has touched him, he is sure to say: ‘This is for me (due to my merit), I think not that the Hour will be established. But if I am brought back to my Lord, surely, there will be for me the best (wealth, etc.) with Him’. Then, We verily, will show to the disbelievers what they have done and We shall make them taste a severe torment.” (41: 50)

Mujahid said, “(The Arabic words Hadha li mean ) this is the result of my labor and I do deserve it.”

Ibn Abbas (R.A.) said, “(that it means) what is with me”.

And the Statement of Allah:

“He (Korah) said: This has been given to me only because of knowledge I possess”. (28: 78)

Qatadah (R.A.) said (in explanation of this verse): “This wealth was given to me because of my merit and experience in earning”.

Others (scholars) said: “Because of knowledge from Allah that I particularly deserved from Him”.

And this is the meaning of Mujahid’s statement: “This was bestowed on me because of my high rank”

Abu Hurairah (R.A.) narrated that he heard Allah’s Messenger (SAW) saying:

“Allah willed to test three Israelis who were a leper, a blindman and a bald-headed man. So, He sent them an angel who came to the leper and said, ‘What thing do you like most?’ He replied, ‘Good color and good skin, for the people have a strong aversion to me’. The angel touched him and his illness was cured, and he was given a good color and beautiful skin. The angel asked him, ‘What kind of property do you like best?’ He replied, ‘Camels or cows’---Ishaq, the narrator is confused. So he (i.e. the leper) was given a pregnant she-camel, and the angel said (to him), ‘May Allah bless you in it.’ The angel then went to the bald-headed man and said, ‘What thing do you like most?’ He said, ‘I like good hair and wish to be cured of this disease, for the people feel repulsion for me.’ The angel touched him and his illness was cured, and he was given good hair. The angel asked (him), ‘What kind of property do you like best?’ He replied, ‘ Cows or camels.’ The angel gave him a pregnant cow and said, ‘May Allah bless you in it.’ The angel went to the blind man and asked, ‘What thing do you like best?’ He said, ‘(I like) that Allah may restore my eyesight to me so that I may see the people.’ The angel touched his eyes and Allah gave him back his eyesight. The angel asked him, ‘What kind of property do you loke best?’ He replied, “Sheep.’ So he gave him a pregnant sheep. Afterwards, all the three pregnant animals gave birth to young ones and multiplied and brought forth so much that one of the (three) men had a herd of camels filling a valley, and one had a herd of cows filling a valley, and one had a flock of sheep filling a valley. Then the angel, disguised in the shape and appearance of a leper, went to the leper, and said, ‘I am a poor man, who has lost all means of livelihood while on a journey. So none will satisfy my need except Allah and then you. In the Name of Him Who has given you such nice color and beautiful skin, and so much property, I ask you to give me a camel so that I may reach my destination’. The man replied, ‘I have many obligations (so I cannot give you)’. The angel said, ‘I think I know you. Were you not a leper to whom the people had a strong aversion? Weren’t you a poor man, and then Allah gave you (all this property).’He replied, ‘(This is all wrong). I got this property through inheritance from my forefathers.’ The angel said, ‘If you are telling a lie, then let Allah make you as you were before.’ Then the angel, disguised in the shape and appearance of a bald-man, went to the bald-man, and said to him the same as he told the first one, and he too answered the same as the first one did. The angel said, ‘If you are telling a lie, then let Allah make you as you were before’. The angel, disguised in the shape of a blind man, went to the blind man and said, ‘I am a poor man and traveler, whose means of livelihood have been exhausted while on a journey. I have nobody to help me except Allah, and after Him, you yourself. I ask you in the Name of Him Who has given you back your eyesight to give me a sheep, so that with its help, I may complete my journey’. The man said, ‘No doubt, I was blind and Allah gave me back my eyesight. (I was poor and Allah made me rich); so take anything you wish from my property. By Allah, I will not stop you for taking anything (you need) of my property which you may take for Allah’s sake.’ The angel replied, “keep your property with you. You (i.e. three men) have been tested and Allah is pleased with you and is angry with your two companions.” (Al-Bukhari)

Important issues of the Chapter:

1) Explanation of the verse in Al-Fussilat (41: 50).

2) The meaning of: “He is sure to say: ‘This is for me (due to my merit)”

3) The meaning of : “This has been given to me only because of knowledge I possess.” (28: 78)

4) The great lessons hidden in the wonderful story quoted.

To feel secure against the Plan of Allah contradicts Tauhid

Thu, 23 Jun 2022 19:16:38 GMT

To feel secure against the Plan of Allah contradicts Tauhid

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Allah the Most Exalted said:

“Did they then feel secure against the Plan of Allah? None feels secure from the Plan of Allah except the people who are lost.” (7: 99)

He the Almighty said:

“Who despairs of the Mercy of his Lord except those who are astray?” (15: 56)

Narrated Ibn Abbas (R.A.) :

Allah’s Messenger (SAW) was asked concerning major sins then he (SAW) said, (1) Associating others with Allah; (2) To lose hope of relief from Allah and (3) Thinking oneself secure from the Plan of Allah.”

Abdur-Razzaq reports from Ibn Mas‘ud (R.A.) that the prophet (SAW) said:

“The greatest of the major sins is Shirk-associating others with Allah, thinking oneself secure from the Plan of Allah, to despair of the Mercy of Allah, and lose hope of Allah’s Relief.”

Important issues of the Chapter

1) Explanation of the verse in Al-A‘raf (7: 99).

2) Explanation of the verse in Al-Hijr (15: 56)

3) The severity of punishment promised for the one who thinks himself safe from the Plan of Allah.

4) The severe punishment promised for the one who despairs of the Mercy of Allah.

To be named “Judge of Judges” and the like

Thu, 23 Jun 2022 19:09:09 GMT

To be named “Judge of Judges” and the like

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Abu Hurairah (R.A.) narrated that the Prophet (SAW) said:

“The most perfidious (awful/meanest) name to Allah is (that of) a man calling himself Malik Al-Amlak (the king of kings). In fact, there is no king but Allah”. (Al-Bukhari)

Sufyan said, “Another example is the title of Shahanshah. ”

In other version :

“Allah will be most enraged on the Day of Judgement, and the most wicked (will be a man who has given himself the title of ‘king of kings’).”

And the word Akhna means “lowest, meanest,” (Auda).

Important issues of the Chapter

1) Prohibition of applying the title ‘king of kings’ to anyone.

2) Prohibition of applying any other similar connotation as in the example given by Sufiyan (R.A.).

3) Comprehension and understanding of the gravity of the Prophet’s saying despite that one may not intend the ugly or worst meaning of it in his heart.

4) Realization and understanding this account of Allah being Most High and Unapproachable in His Greatness and without any shortcomings (unlike the worldly ‘king’ ).

TIMES WHEN SALAAH IS PROHIBITED

Thu, 23 Jun 2022 18:42:51 GMT

TIMES WHEN SALAAH IS PROHIBITED

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1 AFTER SALATUL-FAJR :

. FROM AFTER SALATUL-FAJR UNTIL THE SUN HAS RISEN THE LENTH OF A SPEAR (APPROXIMATELY TWO HOURS AFTER ADHAN FOR FAJR).

2 AT HIGH NOON :

. FROM HIGH NOON (APPROX. 15 MINUTES BEFORE ADHAN FOR DHUHR) UNTIL JUST AFTER THE SUN PASSES THE ZENITH (DHUHR TIME).

3 AFTER SALATUL-‘ASR :

. FROM AFTER SALATUL-‘ASR UNTIL THE SUN SETS (MAGHRIB TIME).

PERSONS WHO ARE EXEMPTED FROM SALAAH

1- MENSTRUATING WOMEN.

2- WOMEN WITH POST-BIRTH BLEEDING.

3- PERSONS WHO ARE MENTALLY INSANE.

“ They made not a just estimate of Allah…”

Thu, 23 Jun 2022 17:22:28 GMT

“ They made not a just estimate of Allah…”

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Allah the Almighty said:

“They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection, the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified is He, and High is He above all that they associate as partners with Him!” (39: 67)

Abdullah bin Mas‘ud (R.A.) narrated:

A (Jewish) rabbi came to Allah’s Messenger (SAW) and he said, “O Muhammad! We learn that Allah will put all the heavens on one finger, and the earths on one finger, and the trees on one finger, and the water and the dust on one finger, and all the other created beings on one finger. Then He will say, ‘I am the King’ “. Thereupon the Prophet (SAW) smiled so that his premolar teeth became visible, and that was the confirmation of the rabbi. Then Allah’s Messenger (SAW) recited: “They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand.” (39: 67)

It is stated in another narration of Muslims:

“And the mountains and the trees on one finger. Then he will shake them while saying, “I am the King, I am Allah.”

In another version in Al-Bukhari:

“Allah will put the heavens on one finger, and the water and the dust on one finger, and the rest of the creation on one finger.”

In Muslim, from Ibn Umer (R.A.) in a Marfu ‘Hadith, it is narrated:

“Allah will roll all the heavens up on the Day of Resurrection and take them in His Right Hand and then He will say, ‘I am the King; where are the tyrants and where are the arrogant ones (today)?’ He would then roll up the seven earths and take them in His Left Hand and say, ‘I am the King, where are the tyrants and where are the arrogant ones (today)?”

It is narrated from Ibn Abbas (R.A.) that he said:

“The seven heavens and seven earths will be as small in Allah’s Hand as a seed of mustard in one of your hands.”

Ibn Jarir (R.A.) said: I was told by Yunus: We were informed by Ibn Wahb: Ibn Zaid said my father told me that Allah’s Messenger (SAW) said:

“Seven heavens are as small as seven Dirhams molded in a warrior’s shield in comparison to the Kursi (literally: a footstool) of Allah.”

And he (Ibn Jarir) said, Abu Dhar (Ghifari) (R.A.) said that he heard Allah’s Messenger (SAW) saying:

“The Kursi (Allah’s Footstool) compared to the Throne (ARSH) is nothing but like a ring of iron thrown in a vast field.”

It is reported that Ibn Mas‘ud (R.A.) said:

“The distance between first and second heaven is that of 500 years, and between each of the seven heavens is also 500 years, and the distance between seventh heaven to the Kursi (Allah’s Footstool) is also 500 years, and the distance between the Kursi and the water is again 500 years. The Throne (Arsh) is above the water and Allah the Almighty is above the throne. And nothing is hidden to Allah of your deeds.”

Reported by Ibn Mahdi from Hammad bin Salamah from Aasim from Zirr from Abdullah (Ibn Mas‘ud R.A.). It was similarly narrated by Al-Mas‘udi from Aasim from Abu Wail from Abdullah (Ibn Mas‘ud R.A.) AL-Hafiz Adh-Dhahabi (R.A.) stated that the above Hadith has been reported through other channels also.

It is narrated from Abbas bin Abdul-Muttalib (R.A.) that Allah’s Messenger (SAW) said:

“Do you know how much the distance between earth and heaven is? We said, “Allah and His Messenger know better.” Then He (SAW) said, “The distance between them is 500 years, and the distance between one heaven to the next is 500 years, and the dimension of each heaven will take 500 years to travel, and there is a sea between the seventh heaven and the Throne which has between its lowest and highest ends the distance like that between the heavens and the earth (i.e.500 years). And Allah the Most Exalted is above that and nothing is secret from Him of the Deeds of Bani Adam (humankind) .” [Reported by Abu Dawud and others.]

Important issues of the Chapter

1) Explanation of the verse:

“The whole of the earth will be grasped by His Hand on the Day of Resurrection.” (39: 67)

2) There remained with the Jews at the time of the Prophet (SAW) knowledge of such things like this that they neither denied nor explained.

3) When the rabbi made mention to the Prophet (SAW) , he confirmed his statement and Qur’anic Revelation was sent down in agreement to that (what he had mentioned).

4) The event of the Prophet (SAW) laughing in confirmation of what the rabbi mentioned of such tremendous knowledge.

5) Mentioning of the two Hands of Allah; and the heavens in the Right Hand and the earths in the Left.

6) The second Hand was referred as the Left.

7) The mention of the tyrants and the arrogant ones along with that.

8) The statement that the comparison of the seven heavens and earths would be as small in Allah’s Hand as a seed of mustard in one of yours.

9) The greatness of the Kursi (Allah’s Footstool) in relation to the heavens.

10) The greatness of the Throne ( Arsh ) in relation to the Kursi.

11) That the Kursi, water, and Throne exist separately.

12) The distance between one heaven to the next heaven.

13) The distance between the seventh heaven and the Kursi.

14) The distance between the Kursi and water.

15) Allah’s Throne is above the water.

16) Allah is above the Throne (Arsh).

17) The distance between heaven and the earth.

18) The diameter of each heaven is 500 years.

19) The sea (Bahr) above the seventh heaven is equal to the distance of 500 years between its lowest and highest depth. And Allah (SWT) knows best.

All praises and thanks are due to Allah the Lord of all the worlds and may His Salat and Salam be upon our Prophet Muhammad and on His followers and Companions altogether.

The superiority of Tauhid

Thu, 23 Jun 2022 17:03:01 GMT

The superiority of Tauhid

And what it removes of sins

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Allah the Most Exalted said:

“It is those who believe (in the Oneness of Allah and worship none but Him Alone) and confuse not their belief with Zulm (wrong i.e., by worshipping other besides Allah), for them (only) there is security and they are guided ones.” (6: 82)

Narrated Ubadah bin As-Samit (R.A.) that Allah’s Messenger (SAW) said:

“Whoever testifies that there is nothing worthy of worship in truth (no God) except Allah Alone, Who is without (peer or) partner, and that Muhammad is His slave and Messenger, and that ‘Isa (Jesus) is the slave of Allah, His Messenger, and His Word which He bestowed in Maryam (Mary) and a spirit (created) from Him, and that Paradise & Hell-fire are realities, Allah will admit him into Paradise, whatever his deeds might be.” (Sahih Al-Bukhari, Hadith No. 3252)

Itban (R.A) narrated that the Prophet (SAW) said:

“Indeed Allah has forbidden for Hell the person who testifies: ‘There is nothing worthy of worship in truth (no true God) but Allah’, seeking thereby nothing but Allah’s Face (pleasure).”

(Al-Bukhari, Muslim)

Abu Sa‘id Al-Khudri (R.A.) narrated that Allah’s Messenger (SAW) said:

“Musa (Moses) (A.S.) said: ‘O my Rabb, teach me something through which I can remember You and supplicate to You.’ Allah answered: ‘Say O Musa, La ilaha illa-Allah’. Musa said: ‘O my Rabb, all your slaves say these words’. Allah said: ‘O Musa , if the seven heavens and all they contain other than Me (Ghairy) [1] and the seven earths as well, were all put in one side of a scale and La ilaha illa-Allah put in the other the latter would overweigh them.”

[This Hadith has been reported by Ibn Hibban, and Al-Hakim declared it Sahih].

___________________

^[1] This phrase (Ghairy) is the exception from what is in the heavens. It should not be misunderstood that Allah is contained within the heavens or earth since He has described Himself in the Qur’an as the Transcendent, Most High, Above All, i.e., in 2:255, 20:5, 25:59 and many places elsewhere in His Book. Indeed the statement is another proof that Allah cannot be considered within the creation. [Detailed explanation can be seen in “Fath-ul-Majid Sharh Kitab-ut-Tauhid- Translator].

-----------------------

At-Tirmidhi reports from Anas (R.A.) : He heard Allah’s Messenger (SAW) saying:

“Allah the Most Exalted said: ‘O son of Adam, were you to come to Me with the world full of sins and meet Me without making anything partner to Me (Shirk), I would come to you with a similar amount of forgiveness.”

Important issues of the Chapter

1) Abundance of Allah’s favor.

2) The abundant reward of Tauhid towards Allah.

3) Besides earning rewards, Tauhid recompenses sins.

4) Explanation of the verse 82 in Surat Al-An‘am.

5) Ponder the five points mentioned in the Hadith narrated by Ubadah (bin As-Samit R.A.).

6) If you look at the Ahadith from Ubadah and ‘Itban (R.A.) and what follows altogether, the meanings of La-ilaha illa-Allah become clear to you along with the error of those who are the deceived ones (Al-Maghrurin).

7) Take note of the condition in Itban’s Hadith.

8) That the Prophets needed to be apprised of the tremendous virtue of La ilaha illa-Allah (There is no true God but Allah).

9) The point of overweighing of the Kalimah (La ilaha illa-Allah) in respect to all other creation, though many who enunciate it will not get the full weight in their balance.

10) The text showing that there are seven earths like seven heavens.

11) That the seven earths and heavens are full of creatures.

12) Confirmation of the Attributes of Allah, contrary to the claims of Ash‘ariyah.

13) Undoubtedly, if you understand the Hadith of Anas R.A. you would understand the statement in the Hadith of Itban R.A.

“Indeed Allah has forbidden for Hell the person who testifies: ‘There is nothing worthy of worship in truth (no true God) but Allah,’ seeking thereby nothing but Allah’s Face (pleasure)”

that it constitutes abandonment of Shirk practically and not merely confessing La-ilaha illa-Allah by the tongue.

14) Reflection and consideration of the shared characteristics of Muhammad (SAW) and 'Isa (A.S.) both as Prophets and slaves of Allah.

15) Knowing the peculiarity of Jesus (A.S.) being created as Kalimat-Allah (the Word of Allah)

16) Knowledge that Jesus (A.S.) is a spirit from Allah (Ruhan Minhu) .

17) Knowing the merits of belief in Paradise and Hell.

18) Knowledge of the meaning of the statement (of the Prophet SAW) “….whatever his deeds might be.”

19) Knowledge that Al-Mizan (the Scale) consists of two sides.

20) What is meant by the mention of the “Face” (of Allah).

The sentence of those who judge by which Allah has not revealed

Thu, 23 Jun 2022 15:59:00 GMT

The sentence of those who judge by which Allah has not revealed

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Allah (swt) said, -meaning- {And if any do fail to judge by (the light of ) what Allah has revealed, they are (no better than) Unbelievers}.

Allah has stated and decided in this Verse (sign) that the judge by which He has not revealed is disbelief. Sometimes, it is a major disbelief that excludes his perpetrator from Islam, and sometimes it is considered a minor one whose perpetrator is not excluded from Islam. This depends upon the case of the person.

The person who thinks that the judge by the Revelation of Allah is not necessary or believes that he has the choice whether to judge by it or not, or thinks that other rules and principles are better than Allah’s, or thinks that it is not applicable in our time, or aimed by its omission the satisfaction of disbelievers, then he certainly commits a major disbelief by that.

However, if he believes that the judgement by Allah’s Revelation is inevitable but he left it out knowing that he deserves punishment, then he is a disobedient and this is called a minor disbelief. Whereas, if he did not know about the judge of Allah in a certain case and he tried his best to reach a decision and made a mistake then he has striven but failed and his mistake is forgiven.

This is due to the personal judgements, whereas the case is different in the public judgements. Ibn Taimiah said, “ so if the ruler investigated the right judgement but he judged without knowledge, then he deserves Hell Fire. And if he is scholar and he judged by what contradicts with his knowledge, then he also deserves Hell Fire. And if he judged without just or knowledge, then he is worthier being in the Hell Fire. This is due to the judgement concerning personal quarrels.

As for he judged in a public case and he converted the Right into wrong and the wrong into right, and considered the Sunnah as a bid’a and the bid’a as a Sunnah, and prohibited what Allah and His Messenger have allowed, then allowed what they have prohibited, then this another case whose judgement should be left to the Lord of the ‘Alamin (All Creation). He is the ILah (God ) of the Messengers and the Only Owner of the Day of Recompence Whom He deserves the whole Praise in this world and in the Thereafter.

-meaning- {To Him belongs the Command, and to Him will you (all) be brought back}.

-meaning- {It is He Who has sent His Messenger (Muhammad (saw) with Guidance and the Religion of Truth, to proclaim it over all religion: and enough is Allah for a Witness}.

And he -Ibn Taimiah- said also, “no doubt that whosoever believes not in the necessity of judgement by what Allah has revealed is a disbeliever. Therefore, if he ever believed that it is permissible to judge between people by which he thinks just, then he is also a disbeliever.

Certainly, every Ummah (Nation) pretends to investigate the just way to judge between people. This way could be the outcome of their leaders’ diligence. In fact, many people who belong themselves to Islam judge by their ancestors’ traditions even if Allah has not decreed it. They think that their traditions should be applied in judgement neglecting the Book (Qur’an) and the Sunnah (Prophet’s Tradition), and this is certainly disbelief. If they ever knew that they should not judge except by what Allah has revealed and they insisted not to do, then they are disbelievers.” The Scholar Muhammad bin Ibrahim said, “as for a deeds which was said it is a minor disbelief when somebody judges by what Allah has not revealed, it is so when it is committed one time or so.

However, when someone adopted some rules other than Allah’s Revelation, then this is disbelief, even if they claimed to be mistaken. They would certainly be excluded from Islam by this murder.” Therefore, he differentiated between the partial non-repeated judgement, which once occurred by mistake, and the adopted general rules that are considered the reference for most or all of the legitimate aspects. This is verily considered disbelief excluding its people from Islam. This is because whosoever put the Shari’a (Allah’s Legislation) aside and preferred to resort to a substitute thinks surely that this substitute is better than Islamic Legislation, the deeds that is considered a major disbelief contradicting Tawhid (Islamic Monotheism).

The protectiveness of Al-Mustafa SAW of Tauhid

Wed, 22 Jun 2022 19:54:59 GMT

The protectiveness of Al-Mustafa SAW of Tauhid

And his blockading every path leading to Shirk

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Allah the Most Exalted said:

“Verily, there has come unto you a Messenger (Muhammad SAW) from amongst yourselves (i.e., whom you know well). It grieves Him that you should receive any injury or difficulty. He (Muhammad SAW) is anxious over you (to be rightly guided, to repent to Allah, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers (He Saw) full of pity, kind, and merciful. But if they turn away, say (O Muhammad SAW): Allah is sufficient for me. La ilaha illa Huwa (none has the right to be worshipped but He), in Him I put my trust and He is the Lord of the Mighty Throne.” (9: 128,129)

Abu Hurairah (R.A.) narrated that Allah’s Messenger (SAW) said:

“Do not make your homes graves. Do not make my grave a place of celebration. Send your Salat (blessings, graces, honors, and mercy) on me. Your Salat will be conveyed to me, wherever you may be.” [Abu Dawud recorded this Hadith with reliable chain of narrators].

And Ali bin Hussain narrated:

He saw a man at a space that was at the grave of the Prophet (SAW) and he would go in it and supplicate. So he (Ali bin Hussain) prevented the man and instructed him saying, “Should I not tell you a Hadith which I heard from my father who in turn heard it from my Grandfather (Ali R.A.) who reported from Allah’s Messenger (SAW)?

He (SAW) said : ‘Do not take my grave as a place of celebration, nor your homes as graves, make Salat (blessings, graces, honors, and mercy) upon me, for, your salutation (asking safety for me) will be conveyed to me from wherever you are.” [Al-Mukhtarah (the collection of Imam Al-Maqdasi)]

Important issues of the Chapter

1) Explanation of the verses in Surah bara‘ah (Taubah).

2) The Prophet (SAW) did his best to keep His Ummah far away from the boundaries of Shirk as far as possible.

3) The Prophet’s concern for our well-being and success and his compassion and mercy.

4) The Prophet (SAW) forbade visiting his grave in a certain manner, though visiting his grave is among the best of deeds.

5) The Prophet (SAW) forbade us making excessive visits to his grave.

6) His urging to perform voluntary prayer in the home.

7) It is established among the Companions (R.A.) that offering Salat in the cemetery is prohibited.

8) The explanation that a person’s invocation of Salat (blessings, graces, honors, and mercy) and Salam upon the Prophet (SAW) is conveyed to Him even if he may be far away. So there is no need of what some misconstrue as a necessity to be in close proximity (to his grave).

9) He (the Prophet SAW) is in Al-Barzakh where the Salat and Salam of His Ummah are conveyed (to him).

The Protection of Allah’s and His Prophet’s Covenant

Wed, 22 Jun 2022 19:44:25 GMT

The Protection of Allah’s Covenant and

the Protection of His Prophet’s Covenant

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Allah Almighty said:

“And fulfill the Covenant of Allah (Bai ‘a: pledge for Islam) when you have covenanted and break not the oaths after you have confirmed them, and indeed you have appointed Allah your surety. Verily! Allah knows what you do.” (16: 91)

Buraidah (R.A.) narrated:

“Whenever Allah’s Messenger (SAW) deputed anyone as leader of an army (troop) or expedition, he admonished him to fear Allah, and be good to the Muslims with him. He used to say, “Start fighting (war) with the Name of Allah, in the cause of Allah, and fight those who disbelieve in Allah. You fight and do not take unduly from the booty, nor break any treaty, nor mutilate the dead bodies, nor kill the children. When you meet your enemies, who are polytheists, invite them to three alternatives. If they respond to any of these positively, accept them at their words and do not continue the war anymore. Invite them to accept Islam. If they agree to accept Islam, ask them to leave their homes and migrate to the lands of Muhajirin. Tell them that after migration they shall be entitled to get all the privileges and obligations of Muhajirin. If they refuse to migrate then make it clear that they will have the status of Bedouin Muslims and shall be subjected to the commands of Allah like other Muslims but they shall not get any share from the booty or returns of the war unless they fight on the Muslims’ side. If they do not confess Islam, impose Jizyah ( a tax of protection taken from the non-Muslim citizens in the Islamic state) on them and if they comply with, then restrain your hands from them. But if they refuse (to pay Jizyah) then seek Allah’s help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the Name of Allah and His Prophet, do not accord them the guarantee of Allah and His Prophet but give them the guarantee on behalf of yourself and on behalf of your companions. For it is a lesser sin that the security provided by you and your companion is disregarded than the security granted to them in the Name of Allah and His Prophet. When you besiege a fort and the besieged want you to let them out in accordance with Allah’s command, do not let them come out in accordance with His Command but do so at your (own) command, for you do not know whether or not you’ll be able to carry out Allah’s Behest with regard to them.” (Muslim)

Important issues of the Chapter

1) The difference between the protection of Allah and His Prophet (SAW) and the protection of the Muslims.

2) Direction to choose the less dangerous alternative.

3) The Prophet’s command: “Fight with the Name of Allah and in the way of Allah.”

4) The Prophet’s command: “Fight against those who disbelieve in Allah.”

5) The Prophet’s command: “Seek Allah’s help and fight with them.”

6) There is a difference between the Command of Allah and that of the ‘Ulama.

7) That the companions, if necessary, would make a judgement without knowing if it would agree with Allah’s Judgement or not.

The Prophet’s safeguarding of Tauhid

Wed, 22 Jun 2022 18:47:57 GMT

The Prophet’s safeguarding of Tauhid

and his closing of the paths to Shirk

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Narrated from Abdullah bin Ash-Shikhkhir (R.A.), who said:

I went with a delegation of Banu ‘Aamir to Allah’s Messenger (SAW) and we (the delegation) said, “You are our lord (Sayyid).” To this He replied, “The Lord is Allah, the Blessed and Exalted.” Then we said, “you are one of us most endowed with excellence and superiority.” To this, the Prophet (SAW) replied, “Say what you have to say, or part of what you have to say, and do not let the Satan get you carried away.” [Abu Dawud reported this Hadith with valid Isnad].

It is narrated from Anas (R.A.):

Some people said, “O Messenger of Allah, O the best amongst us and son of the best of us, you are our master and also the son of our master.” So He (the Prophet SAW) said: “O people, say what you have to say; do not allow the Satan to fascinate you. I am Muhammad, the slave of Allah and His Messenger. I do not like you to raise me above my status to which I have been raised by Allah, Most Noble and Majestic is He.” [Reported by An-Nasa’i with valid Sanad}.

Important issues of the Chapter

1) Warning people against exaggeration.

2) What the one should say if it is said to him: “You are our master.”

3) The Prophet’s statement: “Do not let Satan get you carried away,” though they only told the truth.

4) The Prophet’s statement: “I do not like you to raise me above my status…”

The One who denies Qadar (Divine Decree)

Wed, 22 Jun 2022 18:39:13 GMT

The One who denies Qadar (Divine Decree)

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Muslim reported that Ibn Umar (R.A.) said:

“By Him (Allah) in Whose Hand is the soul of Ibn Umar, if anyone possessed gold amount to Uhud mountain and spent it all in the cause of Allah, Allah would not accept it unless he believes in Qadar (Divine Decree).”Then he cited as evidence the words of the Prophet (SAW): “Iman (Belief) is to believe in: 1) Allah; 2) His Angels; 3) His revealed Books; 4)His Messengers; 5) The Day of Resurrection and Al-Qadar (Divine Preordainments), the good and the bad of it.”

It is reported by Ubadah bin As-Samit(R.A.)

He said to his son, “O son, you’ll never get the taste of Iman until and unless you realize that what has afflicted you was not to miss you and what has missed you was not to afflict you. I heard Allah’s Messenger(SAW) saying: ‘The first thing Allah created was the pen. He ordered it to write. It said: My Lord what shall I write? He said: Write down the Destinies of all things until the establishment of the Hour’. O my son, I hear Allah’s Messenger (SAW) saying: ‘Who dies believing something other than this, does not belong to me.”

In a slightly different version by Ahmad:

“The first thing Allah created was the pen. He said to it: ‘Write’ and in that very Hour all what was to occur (was written) until the Day of Resurrection.”

In another narration by Ibn Wahb, Allah’s Messenger (SAW) said:

“Whoever does not believe in Qadar (Divine Preordainment), whether good or bad, will be burned by Allah in the Hell-fire.”

It is reported in Musnad Ahmad and Sunan Abi Dawud on the authority of Ibn Ad-Dailami that he said:

I went to Ubai bin Ka‘b (R.A.) and I said to him, “There is something within me (dought) regarding Al-Qadar . Please narrate to me something that perhaps by it Allah would take it (doubt) from my heart.” He said, “Even if you spend gold equal to the weight of Uhud mountain, Allah will not accept it until you believe in Qadar . And know that what has afflicted you was not to miss you and what has missed you was not to afflict you and if you die believing something other than this, then you are one of the people of Hell-fire.” I then went to Abdullah bin Mas‘ud, and Hudhifa bin Al-Yaman and Zaid bin Thabit (R.A.) and they all reported something similar from the Prophet (SAW) to me.

The above quoted Hadith is Sahih. Al-Hakim reported it in his collection Sahih.

Important issues of the Chapter

1) Explanation of the obligation to believe in Al-Qadar.

2) Explanation of how to believe regarding it.

3) Uselessness of the deeds of one who does not believe in it.

4) No one can get the sweetness of Iman unless he believes in Qadar (Divine Preordainment)

5) A mention of what Allah created first.

6) That the pen wrote down all the events to take place till the last day.

7) The Prophet’s disapproval of whoever does not have belief in Qadar .

8) The habit of the pious predecessors to refer the matter to scholars to clear any doubts.

9) The scholars of Islam answered with what cleared all doubts regarding Qadar by only giving reference to the statements of Prophet (SAW).

The Most Beautiful Names belong to Allah

Wed, 22 Jun 2022 17:21:35 GMT

The Most Beautiful Names belong to Allah

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Allah the Most Exalted said:

“And (all) the most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names.” (7: 180)

Ibn Abi Hatim (R.A.) reported that Ibn Abbas (R.A.) said:

“Those who belie or deny His Names actually commit Shirk.”

Also reported from him is: “They derived Al-Lat from Al-Ilah and Al-‘Uzza from Al-Aziz.”

A‘mash said: “They included (in the Names of Allah) such (names) which do not belong to Him.”

Important issues of the Chapter

1) Confirmation of the Names of Allah.

2) All the Names of Allah are beautiful.

3) We must call Allah by His Names.

4) The command to shun the ignorant, evil apostates.

5) Explanation of the kind of apostasy one commits by misusing the Names of Allah.

6) The punishment promised for the person who commits apostasy.

The judge by what Allah has not revealed:

Wed, 22 Jun 2022 16:34:22 GMT

The judge by what Allah has not revealed

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Belief in Allah and worshipping Him necessitate submission to His Judge, satisfaction with His Shari’a (Legislation), and resorting to His Book (Qur’an) and His Messenger’s Sunnah (Tradition) in disagreements. These disagreements may be in sayings, fundamentals, Litigation, blood, properties, and other legitimate rights. This is because Allah is the Judge, and the Rule must be His. So human rulers have to judge by what Allah has revealed and subjects have to resort back to this judgement, which is stated in the Book of Allah and in the Tradition of His Messenger. Allah said concerning the rulers, -meaning- {Allah does command you to render back your Trusts to those to whom they are due; and when you judge between man and man, that you judge with justice} . And said concerning the subjects, -meaning- {O you who believed! Obey Allah, and obey the Messenger, and those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and His Messenger (Qur’anic and Sunnah Scriptures), if you do believe in Allah and the Last Day: that is best, and most suitable for final determination}. After all, He clarified that there exists no faith when there is no resorting to what Allah has revealed, and said, -meaning- {Has you (O Muhammad (saw) not turned your vision to those who declare that they believe in the revelations that have come to you and to those before you? Their (real) wish is to resort together for judgment (in their disputes) to the Evil One, though they were ordered to reject him. But Satan’s wish is to lead them astray far away (from the Right)}. Until He said, -meaning- {But no, by your Lord, they can have no (real) Faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction}.

Therefore, Allah has denied certainly supporting His denying with an Oath the faith of this who refused to resort to the Prophet’s judge and be satisfied with it. So is the case with those rulers who do not rule by what Allah has revealed and He confirmed their injustice and going out of the obedience, He said, -meaning- {And if any do fail to judge by (the light of) what Allah has revealed, they are (no better than) Unbelievers}.

-meaning- “And if any fail to judge by (the light of) what Allah has revealed, they are (no better than ) wrongdoers.”

-meaning- “And if any do fail to judge by (the light of) what Allah has revealed, they are (no better than ) those who rebel.”

Resorting to what Allah has revealed in His Legislation is by all means necessary in case of disagreements between scholars of Islam. So that nothing should be acceptable except what is proved by evidence from the Book (Qur’an) or the Sunnah (Prophet’s Tradition) without being fanatic to or sided. Furthermore, this should be applicable in case of legitimate procedures and litigation in addition to the rest of the human rights. In fact, it should not be limited to the personal law (marriage and divorce etc.) just like some countries whose rules pretend to be Muslims; actually, Islam is part and parcel, Allah (swt) said, -meaning- {O you who believe! Enter into Islam whole-heartedly} , and said, -meaning- {Then is it only a part of the Book that you believe in, and do you reject the rest?}.

Similarly, those who follow some scholars’ diligence have to attribute these scholars’ opinions to the Qur’an and the Sunnah and adopt them according to their agreement with these two principles. Especially when it is concerned with doctrines because these scholars recommended that. However, the one who contradicts this principle is by all means not following their diligence, and he is one of those whom Allah mentioned, -meaning- {They take their priests and their anchorites to be their lords in derogation of Allah, and (they take as their Lord) Isa (Jesus), the son of Mary}.

This Verse is not specially descended for Christians, but rather concerned with whomever followed this path and broke the orders of Allah and His Messengers. Therefore, whosoever judged between people by what Allah has not decreed or suited oneself in judgement has excluded himself from faith and Islam even if he claimed being faithful. This is because Allah denied the belief of those who did that by saying, -meaning- “claim”, and ensured that by saying, -meaning- {though they were ordered to reject him}.

Verily, because the disbelief in Taghut (anything wrongly worshipped or obeyed other than the Real God, Allah) is a basis of Tawhid (Monotheism), as stated in Surat Al-Baqarah (The Cow). Therefore, if this basis is not achieved there exists no Tawhid at all, and when Tawhid exists not, then deeds are nullified for Allah (swt) said, -meaning- {Whoever rejects Taghut (those who are obeyed or worshipped besides Allah) and believes in Allah has certainly grasped the most trustworthy hand-hold}, because the resorting to the Taghut as a judge is a belief in it.

Verily, the resorting to what Allah has revealed in His Book and to His Messenger as a Sunnah is a doctrine according to which belief is approved or denied; however, it should not be applied for the fact that it is more applicable for the human benefits and whatsoever. This should be quite understood as the basic doctrine according to which Muslim would be rewarded or punished, In fact, Allah dispraised those who resorted to the Judge of Allah and His Messenger just because its benefits and said, -meaning- {When they are summoned to Allah and His Messenger (Muhammad (saw), in order that He may judge between them, behold, some of them decline (to come). But if the right is on their side, they come to him with all submission} .

So they do not really care except for what it suits them, and everything else is neglected because they did not consider the resorting to the Messenger’s judge as worship.

The Intercession

Wed, 22 Jun 2022 16:18:10 GMT

The Intercession

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Allah the Almighty said:

“And warn therewith those who fear that they will be gathered before their Lord, when there will neither be a protector nor an intercessor for them besides Him, so that they may fear Allah and keep their duty to Him”. (6: 51)

Allah the Almighty said:

“Say: To Allah belongs all intercession.” (39: 44)

Allah the Almighty said:

“Who is he that can intercede with Him except with His Permission….” (2: 255)

He said:

“And there are many angels in the heavens whose intercession will avail nothing except after Allah has given leave for whom He wills and pleases”. (53: 26)

He said:

“Say: Call upon those whom you assert (to be associate gods) besides Allah, they possess not even the weight of an atom (or a small ant), either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them. Intercession with Him profits not, except for him whom He permits…” (34: 22,23)

Abdul-Abbas ^[1] said that Allah has equally negated all that the Mushrikin have attached (to their false gods). For He has negated that anyone has any dominion or any share of it besides Him, or that there is any assistant to Allah. And that there is nothing to remain except intercession. It is clear that there will be no benefit to anyone except for who has been granted permission by the Lord as He stated:

“They will not be able to intercede except for him with whom He is pleased”. (21: 28)

And for this reason the intercession that the Mushrikin believe in is rejected on the Day of Resurrection, as it is rejected by the Qur’an and as the Prophet (SAW) informed us:

He will come and prostrate to his Lord and praise Him, and he will not begin with intercession at first. It will be said afterwards: “Raise your head, speak and it will be heard, ask and you will be given, intercede and intercession will be granted.”

______________

^[1] Sheikh-ul-Islam Ibn Taimiyah, Ahmad bin Abdul-Haleem bin Abdus-Salam----- see Fath-ul-Majeed, page 168.

-------------------

Abu Hurairah (R.A.) asked the Prophet (SAW):

“Who will be the happiest of people with your intercession?”

He (the Prophet SAW) said, “Whoever said La ilaha illa-Allah sincerely with pure intention from his heart.”

So this intercession is for those people with pure intent, if Allah so wills, and it will not be for those who commit Shirk.

The essence of the matter is that it is Allah, Who is above all imperfections, Who favors the people sincere in their worship and forgives them through the medium of the invocation of whoever He has given permission to intercede as an honor to him and to confer upon him the Highest Place ( Al-Maqam-al- Mahmud) .

The intercession which is rejected and denied in the Qur’an is that which involves Shirk, and this is why intercession is confirmed and affirmed by the permission of Allah in many places. The Prophet SAW) made it clear that this intercession will not be for other than the people of Tauhid (Islamic Monotheism) and Ikhlas (sincerity in the religion of Islam).

Important issues of the Chapter

1) Explanation of the verses mentioned.

2) Description of rejected intercession.

3) Description of affirmed intercession.

4) The “Greatest Intercession” being the “Highest Place” (of the Prophet SAW).

5) A description of what the Prophet(SAW) will do (on the Day of Judgement) and that he will not begin by making intercession, rather he will prostrate and when he is given permission he will intercede.

6) Who would be the happiest of people with the intercession of the Prophet (SAW).

7) Intercession will not at all be whoever committed Shirk.

8) Clarification of the real state of intercession.

The Inheritance and its Law

Tue, 21 Jun 2022 20:46:20 GMT

The Inheritance and its Law

( Click Here To Download PDF )

The Ruling of Inheritance

Inheritance among the Muslims is obligatory according to the Book (Al-Qur’an) and the Sunnah. Allah the Almighty said:

(There is a share for men and a share for women from what is left by parents and those nearest related, whatever the property be small or large, a legal share.) (4:7)

And He said:

(Allah commands you concerning your children‘s (inheritance): to the male, a portion equal to that of two females.) (4:11)

And His Messenger (SAW) said:

“Give the Fara‘idh (the shares of inheritance that are prescribed in the Qur‘an) to those who are entitled to receive it, and whatever is left is for the closest male relative (of the deceased).”

(Al-Bukhari and Muslim)

And He (SAW) said:

“Verily Allah has given everyone who has a right his right, so there is no bequeathal for the person who inherits.” (Abu Dawud and others of the Sunan compilers)

The Reason for Inheritance

Inheritance is not confirmed except for one of three reasons.

They are as follows:

1. An-Nasab (Family Relations): This means the relatives, and it is that the inheritor should be one of the parents of the deceased who leaves inheritance or his children or his kin, like his brothers and their children and his uncles and their children. This is due to the statement of Allah the Almighty:

(And to everyone, We have appointed heirs of that (property) left by parents and relatives.)(4:33)

2. An-Nikah (Marriage): This is the correct (valid) contract of marriage, even if there is no consummation and the two spouses have not yet been alone together. This is due to the statement of Allah the Almighty:

(And in that which your wives leave, your share is a half.) (4:12)

The two spouses also inherit from each other in a situation where a revocable divorce was pronounced, and also an irrevocable divorce if he (the husband) divorced her during an illness from which he died.

3. Al-Wala’: This is when a man frees a male or female slave and because of that, he has his (the slave’s) Wala’ (special relationship between the ex-slave and his manumitter). Therefore, if the manumitted slave dies and he has no one to inherit from him, the man who freed him inherits from him due to his manumitting him. This is due to the Prophet’s statement:

“The Wala’ is for the manumitter.” (Al-Bukhari and Muslim)

Things that Prevent Inheritance

In some cases, the reason for inheritance may be present, but something prevents it and thus the person does not inherit because of that preventive thing. These preventive things are as follows:

1. Disbelief: The Muslim relative does not inherit from the disbeliever, nor does the disbeliever inherit from his Muslim relative. This is due to the Prophet’s statement:

“The disbeliever does not inherit from the Muslim and the Muslim does not inherit from the disbeliever.” (Al-Bukhari and Muslim)

2. Murder: The murderer does not inherit from the person that he murdered. This is a punishment for him because of his crime if the murder was intentional. This is due to the Prophet’s statement:

“The murderer has no right to anything left by the murdered.”

(Ibn ‘Abdul-Barr, who graded it Sahih.)

3. Slavery: The slave does not inherit, nor is he inherited from, regardless of whether he is a totally owned slave or a slave that is not fully owned-like the slave who is partially owned, the slave that has a contract of manumission and the Umm-ul-Walad (the female slave who gives birth to the child of her master and thus she is set free upon his death). This is because all of these (that are not complete slaves) are still under the ruling of slavery. Some of the people of knowledge have excluded the partially owned slave from this ruling. They said, “He inherits and is inherited from according to the amount of his freedom.” This is due to the report from Ibn ‘Abbas that the Prophet (SAW) said:

“Concerning the slave who has been partially freed, he inherits and is inherited from according to the amount he has been freed.” (The author of Al-Mughni mentioned it.)

4. Fornication or Adultery: The child who is born as a result of fornication or adultery does not inherit from his father and his father does not inherit from him. Such a child only inherits from his mother, and she inherits from him, with his father having no inheritance rights. This is due to the Prophet’s statement:

“The child belongs to the (owner of the) bed and the adulterer gets the stone.”

(Al-Bukhari and Muslim)

5. Al-Li‘an (Divorce by Invoking Curse): The child of two spouses, who get a divorce by invoking the curse of Allah (regarding an accusation of adultery between them), does not inherit from his father who denies him and the father does not inherit from him. This is based upon analogy between the child and the child of adultery.

6. The Stillborn: The child that is born dead from its mother (stillborn), and it does not have a startling cry at its birth, does not inherit, nor do others inherit from it. This is due to the lack of life that is followed by death, by which inheritance is attained.

Conditions of Inheritance

The conditions for the correctness of inheritance are as follows:

The absence of any of the preventive things that have been previously mentioned, as the preventive things nullify inheritance.

The person who is inherited from must be deceased, even if he is “judged” as deceased. An example of this is when the judge rules that a person who is missing is dead. This is due to a consensus (Ijma’) that the living person is not inherited from.

The inheritor must be alive on the day of the death of the person who is leaving the inheritance. So, if one of a woman’s children dies and she has an unborn child in her womb, then this unborn child has the right to inherit from its brother (who died) if it is born alive. This is due to the fact that it was certainly alive (in the womb) on the day its brother’s death. If the woman conceived the baby after the death of its brother, the baby has no right to inherit from his brother who died, because he was not created (conceived) until after (the brother’s death).

Male Inheritors

The male inheritors are of three categories:

1. The husband. The husband inherits from his wife if she dies, even if he had pronounced a divorce on her, as long as she did not complete her waiting period (‘Iddah). If she completed her waiting period, he does not inherit from her.

2. The manumitter (who frees a slave) or his male relatives if he is not present (i.e., alive) at the time of the death of the freed slave.

3. The relatives, and they are the forefather’s relations, the offspring, and the kinfolk. The forefathers include the father, the grandfather, and any forefathers of the grandfather. The offspring include the son, the grandson, and other direct descendants no matter how far down the line. The kinfolk are the other relatives. They include the brothers and their children, no matter how far down they descend. It also includes the brothers of the same mother (i.e., who have different fathers). The distant relatives include the uncle and the son of the uncle (cousin), no matter how far down the family line they descend. It also makes no difference whether they are full-blooded. It also makes no difference whether they are full-blooded or only from the same father (i.e., having different mothers).

These are the male inheritors, and it is unimaginable that they will ever all be present (existent) to take a share in one inheritance. The is because some of them block off others. The father blocks off the grandfather and the half brothers from the same mother, and the son blocks off the brother, and the brother blocks off the uncle and so on. If they all are present (existent) to claim inheritance from a single inheritance, none of them inherit except for three: the husband, the son, and the father.

The Female Inheritors

1. The wife.

2. The female manumitter (who frees a slave)

3. The relatives: and they are of three categories. The parental women: and they are the mother and the grandmother on either the mother’s or the father’s side. The offspring: and they are the daughter, the son’s daughter (granddaughter) and any descending female grandchildren (i.e., through the males). The kin: and this is the female relatives, who is only the sister.

Note: The maternal and paternal aunts, the daughter’s daughter (granddaughter), the daughter’s son (grandson), the brother’s daughter (niece) and the uncle’s daughter (cousin) do not inherit at all.

An Explanation of the Shares of Inheritance

The designated shares of inheritance in the Book of Allah the Almighty, in Surah An-Nisa’ are six. Their explanation is as follows:

1. A Half: Five individuals inherit half, and they are as follows:

The husband, if the deceased wife did not have a son or a grandchild by her son, whether it is a male or female.

The daughter if she does not have a brother or sister or more (siblings). She does not inherit half unless she is alone (i.e., an only child).

The daughter of the son (granddaughter) if she is alone and there is no son of a son (grandson) along with her as well.

The full sister (from the same two parents) if she is alone, having no brother along with her, nor a father, nor a son, nor the son of a son (grandson).

The sister by the same father (but not the same mother) if she is alone and she does not have a brother along with her, nor a father, nor the son of a son (grandson).

2. A Fourth: Only two people inherit a fourth and they are the following:

The husband, if the deceased wife has a son or a grandchild by her son, whether it is a male or female.

The wife, if her deceased husband did not have a son, nor a grandchild by his son, whether it is a male or female.

3. An Eighth: Only one person inherits an eighth and it is the wife, and if there is more than one wife, they split it.

This is when the deceased husband has a son, or a grandchild by the son, whether it is a male or female.

4. Two Thirds: Four categories of people inherit two thirds:

Two or more daughters if there is no son, meaning they do not have a brother.

Two daughters of the son (granddaughters) or more if they are alone without there being a child (of the deceased), whether a male or a female, and no grandson by the son, who would be their brother.

Two full sisters or more if they are alone without there being a father, or any children, whether male or female (of the deceased), or a full brother.

Two sisters or more by the same father (i.e., not by the mother) if they are alone without any of those mentioned for two full sisters (as mentioned above), as well as not having a brother by their father.

5. A Third: Three people inherit a third and they are the following:

The mother, if the deceased does not have a child or grandchild by a son, whether male or female, nor a group of siblings, meaning two or more, whether they are males or females.

Brothers by the same mother, even if they are numerous, meaning two or more, and the deceased does not have a father or grandfather, nor a child or grandchild by a son, whether male or female.

The grandfather if he is with siblings (of the deceased). The third will be more abundant and plentiful for him if the number of siblings is more than two males (i.e., brothers) or four females (i.e., sisters).

Note about the Remaining Third:

1. If a woman dies and leaves behind only her husband, her father, and her mother, then her matter (of inheritance) is in six (shares). The husband receives half (of her inheritance), which is three (shares), her mother receives a third of remaining half, which is one (share) and her father receives the two remaining (shares) since he is the remaining male relative.

2. If a man dies and leaves his wife, his mother, his father and no one else, then the matter (of his inheritance) is in four (shares). The wife receives a fourth, which is one (share), the mother receives a third of what remains, which is one (share), and two remaining shares are for the father since he is the remaining male relative.

In both of these situations the mother does not inherit a third of what is left as inheritance. She only inherits a third of what remains of the inheritance that is left (i.e., after the other designated persons receive their shares.). this is how ‘Umar, may Allah be pleased with him, ruled and these two situations became known as the ‘Umariyyatain (the two ‘Umar situations).

6. A Sixth: Seven people inherit a sixth and they are the following:

The mother, if the deceased has a child or a grandchild by a son, or he has a group of siblings, meaning two or more, whether males or females, and whether they are full-blooded or by the same father only or by the same mother only. It also makes no difference whether they are inheritors, or they are blocked from receiving any of the inheritance.

The grandmother, if the deceased does not have a mother, and she inherits from him alone if she is the only grandmother. If there is another grandmother with her on her same level (of family lineage), she divides it in half and shares it with her.

Note: The grandmother that is fundamentally considered in the inheritance is the mother of the mother (i.e., maternal grandmother). However, the mother of the father (i.e., the paternal grandmother) is only considered like the mother of the mother.

The father, who inherits from the deceased in any case, regardless of whether the deceased has a child or not.

The grandfather, who inherits from the deceased only if there is no father, because he takes the place of the father.

The sibling from the same mother (but not the same father), whether it is a male (half-brother) or female (half-sister). The half-sibling inherits from the deceased if he does not have a father or a grandfather or a child or a grandchild by a son, whether male or female. The is under the condition that the half brother or half sister by the same mother is alone (i.e., an only child) and does not have a sibling.

The daughter of the son (granddaughter) inherits from the deceased if she is with one daughter (of the deceased), and she does not have a brother or the son of her maternal uncle (her cousin), who is the same as her in level of kinship. It makes no difference whether there is one (granddaughter) or more. In the inheritance a sixth is for the daughter of the son (granddaughter) or his daughters.

The sister by the same father (but not the same mother) if she has a full-blooded sister and she does not have another brother by the same father, and (the deceased has ) no mother or grandfather or son or grandson by a son.

The forbiddance of taking Oaths frequently

Tue, 21 Jun 2022 19:25:30 GMT

The forbiddance of taking Oaths frequently

( Click Here To Download PDF )

Allah the Most Exalted said:

“And protect your oaths.” (5: 89)

It is narrated from Abu Hurairah (R.A.) that he heard Allah’s Messenger (SAW) saying:

“By swearing (the seller) may persuade the buyer to purchase the goods but he will be deprived of Allah’s blessing.” (Al-Bukhari and Muslim)

It is narrated from Salman (R.A.) that Allah’s Messenger (SAW) said:

“There are three types of people whom Allah will not speak to and neither will He bless them and for them is the severe torment. They are : ( I ) A greying adulterer; (ii) An arrogant beggar; (iii) The one who has made Allah as his merchandise that is, he does not purchase except by swearing (by Allah), nor does he sell except by swearing (by Allah).” [(At -Tabrani recorded the above Hadith with Sahih Asnad)]

It is reported in Sahih (Muslim) from Imran bin Husain (R.A.) that Allah’s Messenger (SAW) said:

“The best of my Ummah (nation) is my generation, then those who (immediately) follow them, then those who (immediately) follow them.” Imran said, “I don’t know if he mentioned after his generation two (successive generations afterwards) or three.” “Then there will come a generation who will be ready to witness without being requested to do so and also they will be treacherous and untrustworthy. They will take oaths for vowing but never fulfill them, and obesity will be seen in them.” (i.e. due to their preoccupation in acquiring worldly ease).” (Muslim)

Also reported in Muslim and Al-Bukhari from Ibn Mas‘ud (R.A.) is that the Prophet (SAW) said:

“The best of mankind is my generation then those who come (immediately) after them, then those who come after them. Thereafter will come a people whose witnesses will go ahead of their oaths and the oaths will go ahead of their witnesses.”

Ibrahim (Nakhyee R.A.) said: “In our childhood, we were beaten by our elders to stand firm on witnesses and covenants.”

Important issues of the Chapter

1) Admonishment to protect oaths.

2) Declaration that by swearing, the goods are sold but deprived of blessing.

3) Threat of severe punishment for those who do not buy or sell without swearing.

4) Warning that committing sin for small reasons or no reason increases the degree of sin.

5) Censure for those who swear by themselves without being asked to swear.

6) The Prophet’s praise for the first three or four generations and his prophecy of what would happen after them.

7) They would bear witness without being asked to do so.

8) Predecessors of the pious Muslims used to beat their children for (needlessly) bearing witness (by Allah’s Name) or by the covenant (of Allah).

The Difference between the Love with support and the good treatment

Tue, 21 Jun 2022 19:10:26 GMT

The Difference between the Love with support and the good treatment

( Click Here To Download PDF )

Al-Wala’ (Allegiance and Support) is different from the good treatment, this is clearly explained in Allah’s Saying, -meaning- {Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loves those who are just}. This clarifies that Al-Wala (love and support), which is shown by love, support and respect is different from the good treatment and charity given to the relative disbelievers.

Allah (swt) said, -meaning- {And We have enjoined on man (To be good) to his parents: in travail upon travail did his mother bear him, and in years twain was his weaning: (hear the command), “Show gratitude to Me and to your parents: to Me is (your final) Goal. “But if they strive to make you join in worship with Me things of which you has no knowledge, obey them not; yet bear them company in this life with justice (And consideration), and follow the way of those who turn to Me (in love). In the End the return of you all is to Me, and I will tell you the truth (and meaning) of all that you did.”}

And He said, -meaning- {Worship Allah, and join not any partners with Him; and do good to parents, kinsfolk, orphans, those in need, neighbors who are near neighbors who are strangers, the companion by your side, the way farer (you meet) and what your right hands possess; for Allah loves not the arrogant, the vainglorious}.

The Cultivation of Barren Lands

Tue, 21 Jun 2022 18:31:45 GMT

The Cultivation of Barren Lands

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Its Definition

The cultivation of barren lands refers a Muslim taking a land not possessed by any owner and looking after it by planting trees in it or constructing buildings on it or excavating a well in it. Due to his special attention and care for the land, he becomes the owner of it.

Its Ruling

The cultivation of barren lands is permissible and allowed.

The Messenger of Allah (SAW) said:

“If anyone makes a barren land productive, it belongs to him.”

(Ahmad and At-Tirmithi, who graded it Sahih)

Its Regulations

1) The barren land cannot be owned by the one who cultivated and renovated it except with the following two conditions:

First : That he truly cultivated it by planting trees, building houses, or excavating water wells. Therefore, it is not sufficient to revive it by planting crops, putting up signs, or fencing it in with a fence of thorns or something similar. Rather he is only more deserving of it than others.

Second : It should not exclusively belong to any person. The Messenger of Allah (SAW) said:

“Whoever cultivates a land that does not belong to anyone, then he has the most right to it.”

(Al-Bukhari)

2) If the land is near the city or within the town, it should not be cultivated without obtaining permission from the authorities. This is because perhaps the public utilities there belong to the Muslim Community. Thus, owning and possessing such land will cause inconveniences and harms to them.

3) The minerals of the barren land such as salts, petroleum, products, etc., which are related to the public welfare of the Muslim community, therefore, cannot be owned and possessed by cultivation or renovating. The Messenger of Allah (SAW) granted the mineral of salt to a person (who had cultivated a land). However, he changed his decision and requested him to return it.

(Abu Dawud and At-Tirmithi, who graded it Hasan)

4) If any running water appears from the barren land, the cultivator has more right to use this water than others. He takes whatever he needs from it before anyone else. The extra is for the Muslim public. The messenger of Allah (SWA) said:

“People collaborate in three things: water, pasture, and fire.”

(Ahmad and Abu Dawud, and Ibn Hajar graded its chain of narration Sahih)

Important Notes:

In the case of a protected area (that is reserved for public use) of a well on a land, if it is old and digging is only performed for its renovation, its area should be fifty cubits. If the well’s digging started recently (i.e., it is new) then its protected area of the land around it is twenty-five cubits. Thus the owner of well owns the area around the well, as some of the scholars of the Salaf acted according to this rule. It has also been reported in a Hadith:

“The protected approach area of the well is equal to the length of its rope.”

(Ibn Majah with a weak chain of narration)

The protected approach area of the tree or date palms is equal to the length of its branches or its palm-leaf stalk. Whoever owns a tree in a barren land he has the right to possess the area around it equal to the length of its branches and palm-leaf stalks. This is due to the Messenger of Allah’s statement:

“The protected approach area of the palm tree is equal to the length of its palm-leaf stalk.”

(Ibn Majah with a weak chain of narration)

The protected area of the house is equal to the space around it that is required for throwing the sweepings, the kneeling down of a camel, or parking of a car. If a man builds a house in the barren land, he has the right to the surrounding area, which is traditionally known as that which it annexes.

(The created one could not be an object of worship)

Tue, 21 Jun 2022 18:17:39 GMT

(The created one could not be an object of worship)

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Allah the Almighty said:

“Do they attribute as partners to Allah those who created nothing but they themselves are created? No help can they give them, nor can they help themselves.” (7: 191, 192)

Allah the Most Exalted said:

“And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the date-stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad (SAW) like Him Who is the All-Knower (of each and everything).” (35: 13,14)

It is reported in the Sahih (i.e., Al-Bukhari and Muslim) from Anas (R.A.) who narrated:

The Prophet (SAW) was hit on the day of Uhud (the battle of Uhud) and his teeth were broken. So he said, " How can a people succeed who hit their Prophet?” the verse (3: 128) was then revealed: “Not for you (O Muhammad , but for Allah) is the decision.”

Also reported therein from Ibn Umar (R.A.)

He heard Allah’s Messenger (SAW) say when he raised his head from bowing in the last Rak’at of the Fajr prayer: “O Allah, curse so-and-so.” Then Allah revealed: “Not for you (O Muhammad, but for Allah) is the decision.”

In another narration:

He (SAW) invoked Allah against Safwan bin Umaiyah and Suhail bin ‘Amr and Al-Harith bin Hisham”, then the verse was revealed : Not for you (O Muhammad, but for Allah) is the decision.”

It is also reported in the Sahih Al-Bukhari and Muslim from Abu Hurairah (R.A.) who said:

Allah’s Messenger (SAW) stood up when it was revealed to him: “And warn your tribe (O Muhammad (SAW) of near kindred.” (26: 214) and (SAW) said, “O people of Quraish”------ or words similar to that – “sell your own souls. I will not be of any help to you before Allah; O Abbas bin Abdul-Muttalib, I will not be of any help to you before Allah; O Safiyah, aunt of Allah’s Messenger, I will not be of any help to you before Allah; O Fatimah, daughter of Muhammad (SAW), ask my wealth what you wish, I will be of no avail to you before Allah.”

Important issues of the Chapter

1) An explanation of the two verses (7: 120 and 35: 13,14)

2) The story of Uhad.

3) Qunut (supplication) of Allah’s Messenger (SAW) in the prayer (against someone’s) and saying Amin of the Companions (SAW) behind him.

4) The ones who were supplicated against, were disbelievers (Kuffar).

5) They (Quraish) did things that most other of the disbelievers had not done such as causing injury to the head of their Prophet and being intent upon his murder. Also mutilation of those killed in battle though they were their cousins.

6) Allah revealed to him in relation to this:

“Not for you (O Muhammad, but for Allah) is the decision.”

7) His (Allah’s) Statement:

“He turns in mercy to (pardons) them or punishes them.”

and He did turn toward them and they believed.

8) Al-Qunut (invoking Allah against someone’s) in time of disaster.

9) Specifically naming the ones who are being invoked against in the prayers by their names and the names of their fathers.

10) Cursing someone in particular in the Qunut.

11) Circumstances of the Prophet (SAW) at the time of the revelation to him of:

“And warn your tribe (O Muhammad (SAW) of near kindred.” (26: 214)

12) The seriousness of the Prophet (SAW) to the issue that insanity was attributed to him, and likewise is the case of a Muslim who does so now.

13) His (the Prophet’s) statement to those close and far to him: “I will be no avail to you before Allah” to the extent that he said: “O Fatimah, daughter of Muhammad, I will not be of any avail to you before Allah.” If he made this clear while he was the leader of the Messengers that he (SAW) could not avail the best of women of this world, and a man believes that he (SAW) does not speak but truth,-- then he looks at what has occurred in the hearts of the people of position today, the issue of Tauhid would be clear, and so the strangeness of the religion. ^[1]

_______________

^[1] Reference is made to the Hadith: “Islam began as something strange and it will again return to being something strange, so may Allah bless the strangers (that they be beneath a tree of Paradise).”

The condemnation of the One who worships Allah at the Grave of a Righteous Man

Tue, 21 Jun 2022 17:02:09 GMT

The condemnation of the One who worships Allah

at the Grave of a Righteous Man and how then does

this amount to Worship of the Man

( Click Here To Download PDF )

In the Sahih (i.e., Al-Bukhari and Muslim), ‘Aishah (R.A.) reported:

“Umm Salamah mentioned to Allah’s Messenger (SAW) that in Abyssinia she saw a church full of pictures and statues. He (SAW) said:

“When a righteous man or pious worshipper among them dies they build a place of worship over his grave and set up all kinds of pictures and statues. They are the worst of all creatures before Allah. They combine two evils; worshipping at the graves and making graven images and statues.”

Also in Al-Bukhari and Muslim it is reported that ‘Aishah (R.A.) narrated:

When the death approached Allah’s Messenger (SAW) , he began to draw a piece of cloth (bed sheet) over his face, (sometimes covering and sometimes removing because of distress), He (SAW) said in this state:

“Allah’s curse be upon the Jews and Christians for taking the graves of their Prophets as places of worship.” Thus He (SAW) warned the people about their actions. Had there not been any fear of making the Prophet’s grave a place of worship, His (SAW) grave would have been open as the graves of his Companions (R.A.)

Muslim reported from Jundub bin Abdullah (R.A.) who narrated:

I heard the Prophet (SAW) say only five days before his death:

“I am free and clear towards Allah of having any of you as my Khalil (specially close friend). Verily, Allah has taken me as His Khalil just as He had taken Ibrahim (A.S.) as a Khalil. If I would have taken anyone from my Ummah as a Khalil, I would have taken Abu Bakr (R.A.) as a Khalil. Beware! Those who preceded before you, used to make their Prophet’s graves into place of worship. Beware! Don’t take (any) graves as place of worship. I forbid you to do so”

He (SAW) forbade this at the end of his life. After this [forbidding of taking graves as Masjid (place of worship], he cursed anyone who did any such deed within this context. Prayer at the graves is one of these deeds, even if no Masjid has been built. This is the meaning of His (SAW) words “He feared (his grave) would be taken as a Masjid”. The Companions never built any place of worship around his grave. Any place which is intended for prayer or where prayer is performed has indeed been taken as a Masjid. Just as the Prophet (SAW) said:

“The whole earth has been made for me a Masjid and it is pure and clean.”

Ahmad has reported with a good Sanad that Ibn Mas‘ud (R.A.) narrated in a Marfu ‘Hadith (tradition traced to the Prophet (SAW) himself):

“The most evil men are those upon whom the (signs of ) Hour (of Resurrection) comes while they are still alive, and those who take graves as places of worship (Masjid)”. [This tradition was also reported by Abu Hatim in his Sahih.]

Important issues of the Chapter

1) The intimidation of Allah’s Messenger (SAW) over the one who builds a mosque to worship Allah near the grave of a righteous person even with good intention.

2) Prohibition of statues and likenesses and the gravity of the matter.

3) A lessen in the emphasis of the Prophet (SAW) on this. How he first explained and clarified the issue (politely), then five days before his death saying what he said, then how He found at the time of His death what was previously said insufficient in the context.

4) Prophet (SAW) strongly prohibited the turning of his grave into a Masjid before it had come into existence.

5) It was the practice of the Jews and Christians to turn the graves of their Prophets into place of worship.

6) His curse on the Jews and Christians for this practice.

7) His intension in doing so was a warning to us regarding his grave.

8) The reason for not raising his grave.

9) The meaning of taking them (graves) as Masjid.

10) The Prophet (SAW) linked those who took the graves as Masjid to those upon whom the Hour will occur. He mentioned the means to Shirk before its actual occurrence along with its final consequence.

11) The mentioning of Prophet (SAW) in his speech a refutation of the two worst sects of innovators just five days prior to his death. Some scholars have not included these two sects in the 72 ^[1] sects. These two sects are Rafidah ^[2] and Jahmiyah ^[3] ^. The occurrence of Shirk and grave worshipping was due to Rafidah sect, and they were the first to build Masjid over the graves.

12) Suffering of the Prophet (SAW) with pains and affliction from the agony of death.

13) Allah awarded the favor of making him a Khalil (friend).

14) A clear declaration that close friendship is more valuable than love.

________________

^[1] 72 sects mentioned as being from the Prophet’s nation, but all would go to Hell because of their heresies.

^[2] Rafidah --- The Shi‘ah called Rafidah because of their rejection (Rafd) to ‘Ali bin Hussain (Zain Al-‘Aabideen)..

^[3] Jahmiyah--- A sect denying all the Names and Attributes of Allah.

---------------------------------

15) A clear declaration that As-Siddiq (Abu Bakr) R.A. was the best of the Companions.

The indication to him (Abu Bakr) as caliph (successor to the Prophet SAW).

The Call to testify that there is nothing deserving of Worship in truth except Allah

Mon, 20 Jun 2022 20:38:51 GMT

The Call to testify that there is nothing deserving

of Worship in truth except Allah

( Click Here To Download PDF )

Allah the Exalted said:

“Say you (O Muhammad SAW ): ‘This is my way; I invite unto Allah (i.e., to the Oneness of Allah___ Islamic Monotheism) (with sure knowledge), I and whosoever follows me (also must invites other to Allah i.e., to the Oneness of Allah_____ Islamic Monotheism) with sure knowledge. And Glorified and Exalted is Allah (above all that they associate as partners with Him), and I am not of the polytheists.’” (12 :108)

Ibn Abbas (R.A.) narrated:

When Allah’s Messenger (SAW) sent Mu‘adh (R.A.) to Yemen, he said, “You will come upon the People of the Book, let your first act to be to call them to testify that – There is nothing worthy of worship in truth but Allah.”

And in another version of this tradition (it is said):

“To single out Allah Alone in the worship, i.e., actualize the Oneness (Tauhid) of Allah ---if they obey you in this, inform them that Allah has prescribed for them to offer 5 prayers (Salat) every day and night. If they obey you in this, then inform them that Allah has imposed upon them the duty of Sadaqah (Zakat) to be levied from their rich and distributed to the poor. If they obey you in this, then be careful not to take the best of their properties (as payment of Zakat) and safeguard yourself against the supplication of those who have suffered injustice because there is no veil between his supplication and Allah.” [Al-Bukhari, Hadith No.1389/1425 and Muslim]

Both collectors have also reported that Sahl bin Sa‘d (R.A.) said:

On the day of Khaibar, Allah’s Messenger (SAW) asserted, “Tomorrow I shall indeed give the flag to a person who loves Allah and His Messenger and is loved by Allah and His Messenger. Allah will grant victory under his leadership.”

The people spent the night absorbed in discussing as to whom might the flag be given! In the morning they came eagerly to Allah’s Messenger (SAW) each of them hoping to be given the flag. Allah’s Messenger (SAW) asked, “Where is Ali bin Abi Talib?” They replied, “He is suffering from an eye ailment.” He was sent for and brought. Allah’s Messenger’s (SAW) then spat in his eyes and prayed for him, where upon he was cured as if he had no previous pains. Allah’s messenger’s (SAW) then gave him the flag and said, “Advance with ease and gentleness until you arrive in their midst, then call them to Islam and inform them of their duties to Allah in Islam. By Allah, if He may guide through you a single man to Islam then it is better for you than the red camels.”

Important issues of the Chapter

1) It is the way of the followers of Prophet Muhammad (SAW) to call people to Islam.

2) Stress upon sincerity of intention, for many who supposedly call to the truth merely call to themselves.

3) Calling people to Allah with sure knowledge is obligatory.

4) Of the signs of the beauty of Tauhid is its being free of any blasphemy towards Allah.

5) The ugliness of Shirk is that it vilifies Allah.

6) Of the most important issues of the chapter is that a Muslim must and should remain aloof from polytheists in order to not become like them even if he does not himself commit Shirk.

7) Having Tauhid (and calling towards it ) is the foremost obligation.

8) We must first begin with Tauhid before everything, even Salat.

9) The meaning of singling out Allah Alone in worship and being sincere in His Oneness is the meaning of the Shahadah “La ilaha illa-Allah’.

10) Among the people of the Scriptures are some who either have no knowledge of Tauhid , or if they do, they don’t follow it accordingly.

11) Stress on teaching step by step.

12) The most important issues must be explained first.

13) How to spend Zakat (obligatory charity).

14) The scholar (learned) must try to clear away misunderstandings of the learner.

15) The best properties of people must not be taken for Zakat (obligatory charity).

16) Beware of the supplication of the oppressed.

17) We are informed that there is no barrier to the supplication of the oppressed one (to be accepted).

18) The afflictions, hardship, hunger and epidemics suffered by the head of all the Prophets and the best of those close to Allah (SWT) are nothing but exact evidence of Tauhid.

19) The Prophet’s assertion: “I shall indeed give the flag….” Is a sign from among the signs of Prophethood.

20) Applying spit to the eyes of Ali (R.A.) and the subsequent cure he received, is another sign of the Prophethood.

21) The superiority of Ali (R.A.).

22) The merits and virtues of the Companions (R.A.) that they kept speculating among themselves throughout the night (as to whom the flag might be handed over to) and their preoccupation with it over the news of lasting victory.

23) An illustration of the faith in Qadar-how the predetermined occurs to those who do not seek it and denial to those who wished it all alone the night.

24) The manner of the Prophet’s advice to Ali (R.A.): “Go to the people with ease and gentleness.

25) Calling to Islam before waging war.

26) Legitimacy of fighting with those who were previously called to Islam but rejected it.

27) Preaching Islam with wisdom as evidenced in His (SAW) words: “Inform them of the obligation upon them”.

28) Recognizing the duty to Allah in Islam.

29) The reward of a person by whose hand a single man is guided.

30) To swear in support of a juristic verdict.

TAYAMMUM

Mon, 20 Jun 2022 20:13:17 GMT

TAYAMMUM

(PURIFICATION MADE WITH CLEAN EARTH)

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ALLAH (SWT) SAYS IN THE QURAN:

(BUT IF YOU ARE ILL, OR ON A JOURNEY, OR ONE OF YOU COMES FROM RELIEVING HIMSELF, OR YOU HAVE BEEN IN CONTACT WITH WOMEN (SEXUAL-INTERCOURSE) AND FIND NO WATER, THEN MAKE TAYAMMUM WITH CLEAN EARTH AND WIPE THEREWITH YOUR FACES AND HANDS. ALLAH DOES NOT WANT TO PLACE YOU IN DIFFICULTY, BUT HE WANTS TO PURIFY YOU, AND TO COMPLETE HIS FAVOUR ON YOU, THAT YOU MAY BE GRATEFUL) (AL- MAA-IDAH (5 : 6)

CASES WHEN TAYAMMUM IS ALLOWED:

1- CANNOT FIND WATER.

2- NOT ENOUGH AND IS NEEDED FOR DRINKING.

3- HARMFUL TO A PERSON (INJURED OR VERY SICK).

4- VERY COLD AND CANNOT HEAT.

. NOTE: TAYAMMUM TAKES THE PLACE OF GHUSAL OR WUDOO.

HOW TAYAMMUM IS MADE:

1- USE CLEAN SOIL THAT COVERS THE EARTH (DIRT, SAND, DUST, ETC.)

2- NEEYAH (INTENTION) TO ATTAIN TAHAARAH.

3- SUNNAH TO SAY : “BISMILLAH”

4- AMMAR BIN-YASER SAID:

“ THE PROPHET (SAW) STROKED THE EARTH WITH HIS HANDS, BLEW IN THEM, THEN WIPED HIS FACE AND HANDS WITH THEM.” (COLLECTED BY BUKHARI & MUSLIM)

5- SUNNAH TO BLOW ON THEM IF THE EARTH IS DUSTY

ACTS THAT INVALIDATE (BREAK) TAYAMMUM:

1- ANYTHING THAT BREAKS WUDOO OR GHUSAL.

2- IF WATER BECOMES PRESENT AND COULD BE USED.

1. Tawhid Ar-Rububiah

Mon, 20 Jun 2022 19:18:53 GMT

Tawhid Ar-Rububiah

(Islamic Monotheism of Allah’s Lordship )

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This is a belief that Allah has created mankind and bestowed upon them their means of living, and can give life to them and can take it from them. Or we can say that it is the Monotheism of Allah in His deeds, like the belief that he is the Creator and the Provider.

In fact, the earlier disbelievers have admitted this kind of belief, and so have Jewish, Nazareth, Sabians and Magans people. No body denied this Tawhid except Dahriah in the past time.

The proof of Tawhid Ar-Rububiah:

One thing can be said to these ignorant people who deny the existence of the Bountiful Lord: no rational person can accept an impact without an effect, or an action without a doer or a creation without a Creator.

Moreover, it is quite obvious that if you see a needle, you would certainly be assured that it has a Maker. So what can be said about this marvelous bright universe, which dazzle sights? Has it been created without a Creator and found without a finder? And much more, have it been organized without an organizer, and all what exits in this universe, stars, clouds, lightening, thunders, deserts, seas, day and night, dark and light, trees and roses, jinn and mankind, Angels and animals, and all sorts of uncountable creatures? Have all of these been found without a Finder Who could create them from nothing.

No one, who has a tip of rationalism, can say that.

In short, proofs of Ar-Rububiah (Lordship) of Allah cannot be counted, and He Spoke the Truth when He said, - meaning- { Were they created of nothing, or were they themselves the creators?}, and when He said, “-meaning- { Allah is the Creator of all things, and He is the Guardian and Disposer of all affairs}.

One of the rational evidence we were talking about is a debate between Abu Hanifah (may Allah be Merciful with him) and a group of scholastic people who were arguing with him Tawhid Ar-Rububiah (Islamic Monotheism for Allah’s Lordship). Abu Hanifah asked them, “ before we talk about this issue would you tell me about that ship in Dijlah River, which has loaded itself with foods and goods, and then returned by itself, after all it anchored and emptied its goods without having someone to direct?”, “ this is quite impossible , and could not happen by any way!” they said, then Abu Hanifah told them, “what would you then say about all this upper and lower universe??” – and this story was narrated about someone other than Abu Hanifah.

The Proof that the polytheists admitted Tawhid Ar-Rububuiah (Islamic Monotheism for Allah’s Lordship)

Allah (swt) said,-meaning- “If you ask them, who it is that created the heavens and the earth, they will certainly say, Allah.” Say (O Muhammad (saw): “All Praise be to Allah.” But most of them understand not.”

And He said, -meaning- { (O Muhammad (saw): “ Who is it that sustains you (in life) from the sky and from the earth? Or who is it that has power over hearing and sight? And who is it that brings out the living from the dead and the dead from the living? And who is it that rules and regulates all affairs?” They will soon say, “ Allah. “ Say (O Muhammad (saw), “Will you not then show piety (to Him)?” Such is Allah, your real Cherisher and Sustainer: apart from Truth, what (remains) but error? How then are you turned away?}

And He said,-meaning- {If you were to question them, “who created the heavens and the earth? They would be sure to reply, “ They were created by (Him), the Exalted in Power, full of Knowledge.}

Remark: Tawhid Ar-Rububiah (Islamic Monotheism for Allah’s Lordship) is not enough to embrace Islam unless Tawhid Al-Uluhiah (Islamic Monotheism for Allah’s Worship) is adopted too.

Tawhid Al-Asma’ Was-Sifat

Mon, 20 Jun 2022 18:49:35 GMT

Tawhid Al-Asma’ Was-Sifat

(Islamic Monotheism of Allah’s Names and Qualities)

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Tawhid Al-Asma’ Was-Sifat (Islamic Monotheism of Allah’s Names and Qualities) is to perform Monotheism for Allah in His Names and Descriptions, and this should happen by confirming what He has confirmed among Names and Descriptions for Himself in His Book, or what His Messenger has confirmed to Him as well; without any Tahrif (distortion) or Ta’til (suspension), or Takyif (adaptation), or Tamthil (likening). And what follows are the Rules of Names and Qualities.

First Rule: Names of Allah are all Best Names, and His descriptions are all Superior and Perfect, He says, -meaning- “ ..to Allah applies the highest similitude.” , and He says, -meaning- “The most beautiful Names belong to Allah: so call on Him by them”.

Second Rule: Names and Descriptions of Allah are all Tawkifiah (suspended in word and meaning as they were descended nothing more and nothing less), and the reference in them is just the Noble Book of Allah and the Sunnah; and they are not limited to a certain number, but rather some of them only were known. Allah (swt) said, -meaning- {Say (O Muhammad (saw): The things that my Lord has indeed forbidden are shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah, for which He has given no authority; and saying things about Allah of which you have no knowledge.} And said, -meaning- {And pursue not that of which you has no knowledge; for every act of hearing, or of seeing, or of (feeling in) the heart will be inquired into (on the Day of Reckoning) }.

Third Rule: It is forbidden to confirm a Name or a Description to Allah by likening, for Allah (swt) said, -meaning- {There is nothing whatever like unto Him is the All-Seer All-Hearer}, and He said, -meaning- {Invent not similitudes for Allah: for Allah knows, and you know not}.

Likewise, it is forbidden to deny a Name or a Description to Allah which is already found in the Qur’an or in the Sunnah because this is Ishrak (Polytheism) with Allah and Taateel (suspension) to His Names and Descriptions, the matter that leads to distort Divine Scriptures, or may lead to its denial and assimilation of Allah with His creatures.

Fourth Rule: the meanings of Allah’s Names and Descriptions are well known but no body knows their manner of action except Allah. Allah (swt) said, -meaning- {But they shall not compass it with their knowledge}.

Fifth Rule: Similarity of names does not mean at all the similarity of the named. This is because Allah has named Himself with Names, which could be applied to some of His creatures, and so as to descriptions like hearing and seeing, but not the hearer is like the Hearer and not the seer is like the Perceiver.

Tawassul (Use of a Means )

Mon, 20 Jun 2022 18:35:26 GMT

Tawassul (Use of a Means )

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It is divided into two types:

First type: a worship by which a slave aims to approach the Contentment and Paradise of Allah, this is why we say that all worships are means to escape from Hell Fire and enter the Paradise.

Second type: is the part that is considered as a way to have the call for help responded, and divided into:

First class: is the Tawassul (Use of a Means ) for Allah by His Best Names , whether by all of them as a whole or by One of them only.

An example for the first which is calling Allah for help using all His Best Names is what was reported in the sound Hadith (tradition) in the Du’a of worry and grief which says, meaning- “ O Allah! I am Your servant, and the son of Your servant “ ..Until he said, “I call upon You by every Name of Yours…” And the evidence is in his saying, - ‘ by every Name of Yours’. And we say, ‘O Allah we call you by Your Best Names’. Allay says, -meaning – { The most beautiful Names belong to Allah: so call on Him by them}.

Second class, which is the Tawassul ( Use of a Means ) for Allah by One of His Names , such as your saying, “O Forgiver, forgive me, O Merciful, be Merciful with me, O Allah, You indeed Love pardon, so Pardon me”. So this is a call using a means which is One of His Best Names.

Second type: is the Tawassul (Use of a Means) by all of His Qualifications as a whole or using One of them, including His Deeds for they are considered Qualifications as well. Such as saying, “O Allah, I call You by Your Best names and Your Superior Qualifications”, and this is a sound Du’a. In fact, this Tawassul may also be general including all Qualifications such as the preceding example, or it may be general including all Qualifications such as preceding example, or it may be specific using One of them, such as, -meaning- “I seek Protection of Allah from what I feel or fear of” . So this is a Tawassul using One of Allah’s Qualifications.

Furthermore, an example is given for the Tawassul by Allah’s Deeds is, -meaning- “O Allah! Send Your Mercy on Muhammad (saw) and on the family of Muhammad (saw), as You sent Your Mercy on Ibrahim ( Abraham) and on the family of Ibrahim (Abraham)”, so that you are asking Allah, Who bestowed upon Ibrahim (Abraham) praising him and his family to His Angels, to praise the Prophet Muhammad (saw) and his family.

Third type: is the Tawassul to Allah by your belief in Him, so that you can ask Allah to respond your call because you have believed in Him and in His Messenger and say, “O Allah, because of my belief in You and Your Messenger, I ask such and such…”. This is sound for Allah (swt) said,-meaning- {Behold! In the creation of the heavens and the earth… “Our Lord! We have heard the call of one calling (us) to Faith, Believe you in the Lord’, and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities}. This means that they asked their Lord to forgive them because they believed, so that they made the faith a means of the call of forgiveness.

Therefore, Tawassul by the belief in Allah or by His Messenger, and Tawassul by loving Allah or His Prophet is permissible because faith in Allah is a means by which one can reach forgiveness, and loving Allah and His Messenger is also a means by which one can reach forgiveness, so one can use it as a means of call.

Fourth type: Tawassul to Allah by presenting the state of the slave so that he would submit himself to his Lord without mentioning anything about his needs, such as saying, “O Allah, I am the needy poor to you, I am the prisoner in Your Hands”. This is clearly shown by what Musa (Moses) said when he watered the two women’s flocks before he went to the shadow and said, -meaning- {O my Lord! Truly am I in (desperate) need of any good that You does send me!}, and did not mention anything about his needs. Obviously, what is important here in this Verse is that the presenting of miserable state indirectly necessitates Mercy, Kindness, and Charity especially when it is concerned with the Most Merciful

Fifth type: Tawassul by the call of a person whom you think Allah is Responsive to, this is shown in the Tradition reported by Muslim that on a Friday a person entered the main Mosque through the gate facing the pulpit while Allah’s Messenger was delivering the Khutba. The man stood in front of Allah’s Messenger and said, ‘O Allah’s Messenger! The livestock are dying, and the roads are cut off; so please pray to Allah for rain.’ “ Anas said, “Allah’s Messenger raised both his hands and said, -meaning- “O Allah! Bless us with rain! O Allah! Bless us with rain! O Allah! Bless us with rain!’ “ Anas added, “By Allah, we could not see any trace of cloud in the sky and there was no building or a house between us and (the mountains of) Sila.” Anas added, “A heavy cloud like a shield appeared from behind it (i.e. Sila’ Mountain). When it came in the middle of the sky, it spread and then rained. And the Prophet went down with his beard wet.”

Sixth type: Tawassul to Allah by the pious deeds. In fact, it is mentioning to Allah while calling Him for help a good deed one has previously done, which he thinks useful as a means to have his need responded. It is clearly illustrated by the story of the three persons which the Prophet told us about when he said, -meaning- Once three persons (from the previous nations) were travelling, and suddenly it started raining and they took shelter in a cave. The entrance of the cave got closed while they were inside. They said to each other, ‘O you! Nothing can save you except the truth, so each of you should ask Allah’s help by referring to such a deed as he thinks he did sincerely (i.e. just for gaining Allah’s pleasure). ‘So one of them said, ‘O Allah! You know that I had a laborer who worked for me for one Faraq (i.e. three Sas) of rice, but he departed, leaving it (i.e. his wages). I sowed that Faraq of rice and with its yield I bought cows (for him). Later on when he came to me asking for his wages, I said (to him) ‘Go to those cows and drive them away. ‘He said to me, ‘But you have to pay me only a Faraq of rice, ‘ I said to him, ‘Go to those cows and take them, for they are the product of that Faraq (of rice). ‘ So he drove them. O Allah! If you consider that I did that for fear of You, then please remove the rock. ‘ The rock shifted a bit from the mouth of the cave.

The second one said, ‘O Allah, You know that I had old parents whom I used to provide with the milk of my sheep every night. One night I was delayed and when I came, they had slept, while my wife and children were crying with hunger. I used not to let them (i.e. my family) drink unless my parents had drunk first. So I disliked to wake them up and also disliked that they should sleep without drinking it, I kept on waiting (for them to wake) till it dawned. ‘ O Allah! If you consider that I did that for fear of you, then please remove the rock.’ So the rock shifted, and they could see the sky through it.

The (third) one said, ‘O Allah! You know that I had a cousin (i.e. my paternal uncle’s daughter) who was most beloved to me and I sought to seduce her, but she refused, unless I paid her one hundred Dinars (i.e. gold pieces). So I collected the amount and brought it to her, and she allowed me to sleep with her. But when I sat between her legs, she said, ‘Be afraid of Allah, and do not deflower me but legally. ‘I got up and left the hundred Dinars (for her). O Allah! If You consider that I did that for fear of you then please remove the rock. So Allah saved them, and they came out (of the cave),” (This Hadith indicates that one can only ask Allah for help directly or through his performed good deeds. But to ask Allah through dead or absent prophets, saints, spirits, holy men, angels etc. is absolutely forbidden in Islam and it is a kind of disbelief.)”

Therefore, if anybody today ever said, “O Allah, I ask You by my filial piety to make my children pious with me”, then it is permissible as a use of means to call Allah using the good deeds for this purpose.

On the other hand, the type that is not permissible is the use of means which is not a sound way to call Allah with, such as using the means of the Prophet, himself, or his high rank. This is because the rank of the Prophet is not useful for you but rather for him and he benefits from it on the Day of Resurrection. Similarly is in the case of his self.

As a matter of fact, the most obvious evidence can be stated for the prohibition of this act is that when the rain was withheld at the time of Omar bin Al-Khattab, he went to call Allah for blessing of rain. In fact, he said, “O Allah, we used to let the Prophet intercede for us to bless us with rain, but now, [because of the Prophet’s death], we ask your Prophet’s uncle Al-Abbass bin Abdel-Muttalib to do that. Then Al-Abbass rose up and began to call Allah for rain. This is an obvious incident, which proves that the companions used the Prophet’s call as a means of response and not his self.

Whereas the use of Polytheists to their statues and idols and the use of ignorant Muslims to their pious and good men as a means of response is certainly a polytheist means of call. We should not say it is a novelty, but rather it is polytheism and never called a means of worship. This is because these people call those claimed means and say, “O you patron of Allah save me! O you the family of the Prophet help me! O Prophet of Allah save me!”, this should not be called a use of means but rather a mere polytheist.

Calling someone other than Allah for help should never be called by any way of means for call response because it is polytheism and foolishness. It is polytheism because they adopted a partner with Allah to be worshiped and it is a foolishness because Allah (swt) said, -meaning- {And who is more astray than one who calls on (invoke) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of theirs calls (invocation) to them} (46:5) Al-Ahqaf

Moreover, they would never benefit them on the Day of Resurrection, -meaning- {And when mankind are gathered (on the Day of Resurrection) , they (false deities) will be hostile to them and reject their worship (altogether)!} (46:6) Al-Ahqaf. Therefore, He described these worshiped partners as being unable to respond even if they were called for help until the Last Day and described them as being inattentive unaware about those callers. Finally, on the Day of Resurrection, where the pressing necessary help is needed, they (claimed partners) would antagonize them and deny their worship.

So this act should not be called a means but rather a great polytheism excluding its people out of Islam, -meaning- {If anyone invokes, besides Allah, any other god, he has no authority therefore; and his reckoning will be only with his Lord! And verily the Unbelievers will fail to win through!}. (23:117) (Al-Mu’minoon). So Allah called this caller a disbeliever.

TAUHID ----- (ISLAMIC MONOTHEISM)

Mon, 20 Jun 2022 16:08:10 GMT

TAUHID ----- (ISLAMIC MONOTHEISM)

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Tauhid (Islamic Monotheism) is to believe in 1- Allah, 2- His Angels, 3- His Messengers, 4- His revealed Books, 5- Day of Resurrection, 6- and Al-Qadar (Divine Preordainment i.e., whatever Allah ordained must come to pass), and to act on the five principles of Islam, i.e., 1- to testify that La illaha illallah wa anna Muhammad-ur Rasul Allah (None has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah, 2- to offer the (five compulsory congregational) prayers (Iqamat as-Salat), 3- to pay zakat, 4- to perform Hajj (i.e., pilgrimage to Makkah), 5- to observe fast during the month of Ramadan. To believe in Allah means declaring Allah to be the only God in the heavens and the earth and all that exits. It has three aspects:

(A) The Oneness of the Lordship of Allah; Tauhid-ar-Rububiyya: To believe that there is only one Lord for all the universe, Who is its Creator, Organizer, Planner, Sustainer, and the Giver of security, etc., and that is Allah.

(B) The Oneness of the Worship of Allah; Tauhid-al-Uluhiyyah: To believe that none has the right to be worshipped (e.g., praying, invoking, asking for help from the unseen, swearing, offering sacrifice, giving charity, fasting, pilgrimage) but Allah.

(i) We must not name or qualify Allah except with what He or His Messenger (SAW) has named or qualified Him.

(ii) None can be named or qualified with the Names or Qualifications of Allah, e.g., Al-Karim.

(iii) We must believe in all the qualities of Allah which Allah has stated in His Book (the Qur’an) or mentioned through His Messenger (Muhammad (SAW) without changing their meaning or ignoring them completely or twisting the meanings or likening them (giving resemblance) to any of the created things e.g., Allah is present over His Throne as mentioned in the Qur’an (V. 20:5)

“The Most Gracious (Allah) rose over ( IStawa ) the (Mighty) Throne (in a manner that suits His Majesty),” over the seventh heaven; and He comes down over the first (nearest) heaven to us on the day of ‘Arafah (Hajj, i.e., the 9 ^th of Dhul-Hijja), and also during the last third part of the night as mentioned by the Prophet(SAW) but He is with us by His Knowledge, not by His Personal-self (bi-Dhatihi).

It is not as some people think that Allah is present everywhere – here, there, and

Inside the breasts of men.

Also, Allah (SWT) says:

“There is nothing like Him and He is the All-Hearer, the All-Seer” (V. 42:11).

This holy Verse proves the quality of hearing and the quality of sight for Allah without likening them (or giving resemblance) to any of the created things) and likewise He (SWT) also says:

“To one whom I have created with Both My Hands.” (V. 38:75)

and He also says:

“The Hand of Allah is over their hands.” (V. 48:10)

This confirms two Hands for Allah, but there is no similarity for them. This is the belief of all true believers and was the belief of all the Prophets of Allah, from Nuh (Noah), Ibrahim(Abraham), Musa (Moses) and ‘Isa (Jesus) till the last of the Prophets, Muhammad (SAW).

These three aspects of T auhid are included in the meaning of La ilaha illallah (none has the right to be worshipped but Allah)

It is also essential to follow Allah’s Messenger, Muhammad (SAW): Wujub al-Ittiba’ and it is a part of Tauhid-al-Uluhiyyah.

This is included in the meaning, “I testify that Muhammad (SAW) is Allah’s Messenger,” and this means, “None has the right to be followed after Allah’s Book (the Qur’an), but Allah’s Messenger (SAW).”

Allah (SWT) says:

“And whatsoever the Messenger (Muhammad SAW) gives you, take it, and whatsoever he forbids you, abstain (from it).”

And also, Allah (SWT) says:

“Say (O Muhammad SAW to mankind), ‘If you (really) love Allah then follow me [i.e., accept Islamic Monotheism, follow the Qur’an and the Sunnah (legal ways of the Prophet SAW)], Allah will love you and forgive you of your sins.’ “ (V. 3:31)

SUTRAH

Thu, 16 Jun 2022 20:41:31 GMT

SUTRAH

(OBJECT PLACED IN FRONT OF SOMEONE PRAYING)

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. SUBJECTS RELATED TO SUTRAH:

(1) TALHA REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“IF ANY OF YOU PLACES IN FRONT OF HIM (AN OBJECT), LIKE THE BACK OF A SADDLE, THEN LET HIM MAKE SALAAH AND HE SHOULD NOT CARE WHO PASSES FROM THE OTHER SIDE"

(COLLECTED BY MUSLIM)

(2) IT IS PREFERRED FOR A PERSON PRAYING TO PLACE A SUTRAH IN FRONT OF HIM AS A BARRIER BETWEEN HIM AND OTHERS.

(3) THE SUTRAH SHOULD PREFERABLY BE ABOUT AN ARMS LENGTH IN HEIGHT.

(4) THE SUTRAH FOR THE IMAM IS A SUTRAH FOR HIS FOLLOWERS.

. NOTE: IT IS PROHIBITED TO PASS IN FRONT OF SOMEONE WHO IS PRAYING.

THE PRAYING PERSON SHOULD IN THIS CASE PREVENT ANYONE FROM

PASSING IN FRONT OF HIM.

SUNNAN AL-FITRA

Thu, 16 Jun 2022 20:32:40 GMT

SUNNAN AL-FITRA

(ACTS THAT CORRESPOND TO HUMAN NATURE)

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. SUNNAN AL-FITRA:

. ‘AISHA (RA) REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“TEN ARE OF THE FITRA, TRIMMING THE MUSTACHE, LETTING THE BEARD GROW, USING THE SIWAK, SNIFFING WATER INTO THE NOSE, CLIPPING FINGERNAILS, WASHING IN BETWEEN THE FINGERS, REMOVING HAIR FROM UNDER THE ARMS, SHAVING PUBIC HAIR, CLEANING PRIVATE PARTS WITH WATER.” THE NARRATOR SAID: “I FORGOT THE TENTH, BUT IT COULD BE RINSING THE MOUTH.” (collected by Muslim)

1 SIWAAK: (BRUSHING TEETH)

2 SHAVING PUBIC AND UNDERARM HAIR:

3 CIRCUMCISION:

4 TRIMMING MUSTACHE AND LETTING BEARD GROW:

5 CLIPPING FINGERNAILS & TOENAILS:

6 GENERAL TIDINESS:

SUJOOD US-SAHU

Thu, 16 Jun 2022 20:21:44 GMT

SUJOOD US-SAHU

(SUJOOD TO MAKE UP FOR FORGETFULNESS)

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HOW SUJJOOD US-SAHU IS MADE:

IBN-MASOOD REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“ IF SOMEONE ADDS OR DECREASES (SOMETHING FROM HIS SALAAH),

HE SHOULD MAKE TWO SUJOOD.” (COLLECTED BY MUSLIM)

. NOTE: THE TWO SUJOOD ARE MADE AFTER THE LAST TASHAHUD.

WHEN SUJOOD US-SAHU IS MADE:

1- IF ONE FORGETS AND MAKES ANY ADDITION TO HIS SALAAH.

. EXAMPLE : IF ONE WAS PRAYING DHUHR AND STOOD UP TO PRAY A 5 ^TH RAK’AH, THEN

REMEMBERED.

HE SHOULD SIT DOWN MAKE THE LAST TASHAHUD, THEN SUJOOD US-SAHU THEN

TASLEEM.

. NOTE: IF ONE REMEMBERS AFTER COMPLETING HIS SALAAH,

HE CAN STILL MAKE SUJOOD US-SAHU THEN TASLEEM.

2- IF ONE FORGETS AND LEAVES A RUKUN HE MUST RETURN AND MAKE THAT RUKAN.

. EXAMPLE: IF ONE WAS PRAYING DHUHR AND REMEMBERS WHILE SITTING FOR THE LAST

TASHAHUD THAT HE ONLY MADE 3 RAK’AHS, HE SHOULD STAND UP AND

COMPLETE THE 4 ^TH RAK’AH, THEN AFTER THE LAST TASHAHUD HE SHOULD MAKE

SUJOOD US-SAHU THEN TASLEEM.

. NOTE : IF ONE REMEMBERS AFTER COMPLETING HIS SALAAH, HE SHOULD STAND UP AND COMPLETE THE 4 ^TH RAK’AH, THEN AFTER THE LAST TASHAHUD HE SHOULD MAKE

SUJOOD US-SAHU THEN TASLEEM.

3 - IF ONE FORGETS AND LEAVES A WAJIB HE DOES NOT NEED TO RETURN AND MAKE THAT WAJIB.

. EXAMPLE : IF ONE WAS PRAYING DHUHR AND REMEMBERS WHILE STANDING IN THE

3 ^RD RAK’AH THAT HE DID NOT MAKE THE FIRST TASHAHUD, HE DOES NOT NEED

TO RETURN, BUT AFTER THE LAST TASHAHUD HE SHOULD MAKE

SUJOOD US-SAHU THEN TASLEEM.

. NOTE : IF ONE REMEMBERS BEFORE COMPLETELY STANDING HE CAN RETURN AND MAKE HIS FIRST TASHAHUD, THEN AFTER THE LAST TASHAHUD HE SHOULD MAKE

SUJOOD US-SAHU THEN TASLEEM.

4- IF ONE IS UNCERTAIN ABOUT THE NUMBER OF RAK’AH HE HAS MADE, HE SHOULD ASSUME

THE LESSER AMOUNT.

. EXAMPLE : IF ONE WAS PRAYING DHUHR AND BECAME DOUBTFUL DURING THE 3 ^RD RAK’AH, “IS THIS THE 3 ^RD OR 4 ^TH RAK’AH” HE SHOULD ASSUME THE LESSER AMOUNT (3 ^RD RAK’AH), COMPLETE HIS SALAAH, THEN AFTER THE LAST TASHSHUD HE

SHOULD MAKE SUJOOD US-SAHU THEN TASLEEM.

. NOTE : IF ONE IS PRAYING BEHIND AN IMAM AND NOTICE THAT THE IMAM HAS

FORGOTTEN SOMETHING, ONE CAN REMIND HIM BY SAYING: “SUBHAN-ALLAH”.

Sponsorship

Thu, 16 Jun 2022 19:26:30 GMT

Sponsorship

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Its Definition

Sponsorship is one’s commitment to fulfill a right that another is obligated to, or a commitment to present him before the court.

Its Ruling

Sponsorship is permissible. Allah (SWT) said:

(I will not send him with you until you swear a solemn oath to me in Allah’s Name, that you will bring him back to me unless you are yourselves surrounded (by enemies).) (12: 66)

The Messenger of Allah (SAW) said:

“No sponsorship is acceptable for legal punishments.” ( Al_Bayhaqi and Ibn ‘Adiy. There is weakness in its chain of narration, however its meaning is authentic.)

The Messenger of Allah (SAW) said:

“ The guarantor is a debtor.” ( Abu Dawud and At-Tirmithi who said it is Hasan )

Its Regulations

The Regulations of sponsorship are as follows:

1. It is a condition of sponsorship that the person being sponsored is known, particularly in the sponsorship of producing him before the court.

2. The acceptance of the sponsor is considered.

3. If a person sponsors another person in a sponsorship of wealth, and the sponsored person dies, the sponsor will be the guarantor for the amount. If the sponsor gave a guarantee of presenting the sponsor (i.e., in court) and the sponsored person dies, there is no obligation due upon him. ^[1]

4. Whenever the sponsor has produced the sponsored person physically before the judge, the obligation of the former will be absolved.

5. Sponsorship is only acceptable in cases where a representative can be appointed, like wealth. As for the things in which representation is not permissible, like legal punishments, then sponsorship is not valid therein. This is due to the Messenger of Allah’s statement:

“ No sponsorship is acceptable in legal punishment.” ( Al_Bayhaqi and Ibn ‘Adiy. There is weakness in its chain of narration, however its meaning is authentic.) ^[2]

____________________________

^[1] Malik said, “He is monetarily fined regardless of the type of sponsorship.”

^[2] The Hanafi's disagree with the majority on this matter. They say that sponsorship in matter of punishment is allowed, due to the weakness of the Hadith.

Some People of this Ummah (Nation) will worship Idols

Thu, 16 Jun 2022 18:42:21 GMT

Some People of this Ummah (Nation)

will worship Idols

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Allah the Most Exalted said:

“Have you not seen those who were given a portion of the Scripture? They believe in Al-Jibt and At-Taghut (all false deities) and say to the disbelievers that they are better guided as regards the way than the believers (Muslims).” (4: 51)

Allah the Almighty said:

“Say (O Muhammad SAW to the people of the Scripture): ‘Shall I inform you of something worse than that, regarding the recompense from Allah: those (Jews) who incurred the curse of Allah and His wrath, those of whom (some) He transformed into monkeys and swines, those who worshipped Taghut (false deities).” (5: 60)

Allah the Exalted said:

“Those who won their point said (most probably the disbelievers): ‘We verily shall build a place of worship over them.” (18: 21)

Narrated Abu Sa‘id (R.A.) that the Prophet (SAW) said:

“Surely, you will follow the ways of those nations who were before you, in everything as one arrow resembles another, (i.e., just like them), so much so that even if they entered a hole of a sand-lizard, you would enter it.” They said, “O Allah’s Messenger! Do you mean to say that we will follow the Jews and Christians?” He replied, “Whom else?” (meaning, of course the Jews and the Christians).” ( Al-Bukhari and Muslim)

Muslim reports from Thawban (R.A.) that Allah’s Messenger (SAW) said:

“Allah the Most Exalted folded for me the earth, so much so that I saw its easts and wests (i.e., the extremities). The kingdom of my community will reach as far as the earth was folded for me. The two treasures, the red (gold) and the white (silver) were bestowed on me. I prayed to my Lord that He may not destroy my community by a prevailing famine, and not give their control to an enemy who annihilates them end masse except from among themselves. My lord said to me, ‘Muhammad, if I issue a decree, it is not withdrawn; I have promised your Ummah that I will not destroy it by a prevailing famine, and I shall not give their control to an enemy – except from among themselves – who exterminates them end masse, even if they are stormed from all sides of the earth; only a section will take as prisoner another section.”

Al-Barqani R.A. recorded this Hadith in his Sahih and added to in the following words:

“I am afraid about my community of those astray leaders who will lead astray. When the sword is used among my people, it will not be withdrawn from them till the Day of Resurrection, and the Last Hour will not come until the tribes of my people attach themselves to the polytheists and tribes of my people worship idols. There will be among my people thirty great liars each of them asserting that he is a prophet, whereas I am the Seal of the Prophets after whom (me) there will be no Prophet; and a section of my people will continue to hold to the truth and they will be victorious and they will not be harmed by those who oppose them till Allah’s Command comes.”

Important issues of the Chapter

1) Explanation of the verse in An-Nisa (4: 5).

2) Explanation of the verse in Al-Ma’idah (5: 60).

3) Explanation of the verse in AL-Kahf (18: 21).

4) The most important issue is what is meant by believing in Al-Jibt (magic, Shirk, idols) and At-Taghut (all false deities worshipped besides Allah). Does it mean believing in that sincerely by the heart; or approval of those who do so while hating it and knowing its falsehood?

5) Their (Jews) saying (regarding the pagan Quraish) that the disbelievers who are well aware of their Kufr (disbelief) are on a more correct and guided path than the believers.

6) Such people will be found in the Muslim community (the Ummah) as is proved by Hadith of Abu Sa‘id Al- Khudri R.A. This is the main object of the Chapter.

7) The occurrence of his declaration that many followers of this Ummah will worship false deities (idols, statues etc.).

8) Most amazing is the appearance of those claiming Prophethood like Al-Mukhtar (AL-Mukhtar bin Abi Ubaid Ath-Thaqafi who conquered Kufa at the beginning of the caliphate of Ibn Zubair) despite his proclamation of Ash-Shahadatain, and his declaration of being a part of this Muslim nation, and (his testifying) that the Messenger (Muhammad SAW) was true and the Qur’an was true and therein is the confirmation that Muhammad SAW was the “Seal” of the Prophets. He was believed in spite of his clear and open contradiction to it (Ash-Shahadatain) . Al-Mukhtar appeared in the latter era of the Companions and many people followed him.

9) The glad tiding that the truth will never perish completely as it had in the past. Indeed, there will always be a group upon the truth.

10) The greatest of signs is that they (victorious group) will not be harmed by those who oppose them and fight against them despite (them) being few in number.

11) This will be the case until the Last Hour.

12) There are a number of signs in the statement of the Prophet SAW.

. Allah folded for Him SAW the East and the West (i.e., the lands under the control of Islam); the meaning of it; and that it indeed occurred as he informed; as opposed to the North and the South.

. That two treasures (i.e., treasures of Rome and Persia) were bestowed upon him.

. That two of his D‘ua (invocations) on behalf of his nation have been accepted.

. That the third of his invocations was prevented.

. That the sword would be used and that it would not be lifted after that.

. That false prophets would appear among this nation (the Muslims).

. There would always be a victorious group.

. All of this occurred as he mentioned even though each one of them was far from what

could have been conceived.

13) The extent of fear for his nation from the misguided and astray leaders.

14) Warning and notice of the meaning of idol worship.

Slaughtering for other than Allah

Thu, 16 Jun 2022 17:14:59 GMT

Slaughtering for other than Allah

( Click Here To Download PDF )

Allah the Exalted said:

“Say: Verily my prayer, my sacrifice, my living, and my dying are for Allah, the Lord of the World. He has no partner. And of this I have been commanded, and I am the first of the Muslims.” (6: 162,163)

Allah the Exalted also said:

“Therefore turn in prayer to your Lord and sacrifice (to Him only)” . (108 :2).

Muslim reports that Ali bin Talib (R.A.) said:

"Allah’s Messenger (SAW) informed me about four Judgements (of Allah): (1) Allah’s curse is upon the one who slaughters (devoting his sacrifice) to anything other than Allah; (2) Allah’s curse is upon the one who curses his own parents; (3) Allah’s curse is upon the one who shelters a heretic (who has brought a Bid‘ah in religion); (4) Allah’s curse is upon the one who alters the landmarks (who changes boundary lines).”

Ahmad reports that Tariq bin Shihab narrated that Allah’s Messenger (SAW) said:

“A man entered Paradise because of a fly, and a man entered Hell-fire because of a fly.” They (the Companions) asked, “How was that possible O' Messenger of Allah?” He said, “Two men passed by the people who had an idol by which they would not allow anyone to pass without making sacrifice to it. They ordered one man to make a sacrifice. He said, ‘I have nothing to present as an offering.’ The people told him, ‘Sacrifice something, even if it be a fly.’ So he presented a fly (to their idol). They open the way for him, and thus he entered the Hell-fire. They said to the other man, ‘Sacrifice something.’ He said, ‘I will never sacrifice anything to any other than Allah, Most Majestic and Glorious.’ So they struck his throat and kill him; and he, therefore, entered Paradise.” (Ahmad)

Important Points

1) Explanation of the verse:

“Verily my prayer, my sacrifice……” (6:162)

2) Explanation of the verse:

“Therefore turn in prayer to your Lord and sacrifice to Him only.” (108:2)

3) The beginning of the principle of cursing from those who sacrifice to other than Allah.

4) Curse is upon those who curse their parents (by cursing other parents and, in turn, the latter curses his parents).

5) Cursed is the person who shelters the heretic (Muhdith) in religion that is, he innovates something that is necessarily only Allah’s right to do and he seeks shelter with someone who assists him in it.

6) Curse upon him who unjustly alters the landmark, i.e., the boundaries that differentiate one person’s land from his neighbors’ and changes those borders to encroach upon that land or obstruct it.

7) The difference between a specific curse and a curse upon the disobedients and rebels in general.

8) The tremendous story of the fly.

9) The person who presented a fly to the idol went to Hell though not intending to do such an act (beforehand). Indeed, he did it to save himself from the threat of idolaters.

10) Knowing the extent of how hated Shirk is to the hearts of the believers seeing how the man was patient in facing execution and he did not give in to their demand in spite of the fact that they only demanded an external act from him.

11) The man who went to Hell-fire was a Muslim. If he would have been a disbeliever (Kafir), the Prophet (SAW) would not have said: ”He went to Hell merely for a fly.”

12) This is a confirmation of the Hadith “Paradise is closer to you than the laces of your shoes and the Hell-fire is likewise.

13) The action of the heart is aimed, even among the idol worshippers.

SHAHADAH ____ CONFESSION OF A MUSLIM

Thu, 16 Jun 2022 16:56:36 GMT

SHAHADAH ____ CONFESSION OF A MUSLIM

La ilaha illallah, Muhammad-ur-Rasul-Allah

(None has the right to be worshipped but Allah,

and Muhammad SAW is the Messenger of Allah)

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It has been noticed that most mankind, who embrace Islam, do not understand the reality of the meaning of the first fundamental principle of Islam, i.e., La ilaha illallah, Muhammad-ur-Rasul-Allah (none has the right to be worshipped but Allah, and Muhammad SAW is the Messenger of Allah). So, it is essential to explain something of the meanings of this great sentence (principle) in some detail:

La ilaha illallah, Muhammad-ur-Rasul-Allah

“None has the right to be worshipped but Allah, and Muhammad SAW is the Messenger of Allah” has three aspects: a, b and c.

a. It is that you have to pledge a covenant with (Allah), the Creator of the heaven and earth, the Ruler of all that exists, the Lord of Majesty and Highness, on four points (or conditions):

Point I: A confession with your heart that the Creator (of everything) is Allah; it is that you have to say: “I testify that the Creator of all universe including the stars, the planets, the sun, the moon, the heavens, the earth with all its known and unknown forms of life, is Allah. He is the Organizer and Planner of all its affairs. It is He Who gives life and death, and He (i.e., Allah Alone) is the Sustainer, and the Giver of security.” And this is called (your confession for the) “Oneness of the Lordship of Allah,”----- Tauhid-ar-Rububiyyah.

Point II: A confession with your heart that: “I testify that none has the right to be worshipped but Allah Alone.” The word “worship” (i.e., ‘Ibadah ) carries a great number of meanings in the Islamic terminology: it conveys that all kinds of worship are meant for Allah Alone (and none else, whether it be an angel, Messenger, Prophet ‘Isa (Jesus)- son of Maryam (Mary), ‘Uzair (Ezra), Muhammad, saint, idol, the sun, the moon and all other kinds of false deities.) So, pray to none but Allah, invoke none but Allah, ask for help from none (unseen) but Allah, swear by none but Allah, offer an animal as sacrifice to none but Allah….etc., and that means,-----all that Allah and His Messenger Muhammad (SAW) order you to do, in the Qur’an and in the Sunnah (legal ways of Prophet Muhammad SAW) you must do, and all that Allah and His Messenger Muhammad (SAW) forbid you, you must not do. And this is called (your confession for the ) “Oneness of the worship of Allah”, ------- Tauhid-al-Uluhiyyah. And that you (mankind) worship none but Allah.

Point III : A confession with your heart that : “O Allah! I testify that all the best of names and the most perfect qualities with which You have named or qualified Yourself in Your Book (i.e., the Qur’an) or as Your Prophet Muhammad (SAW) has named or qualified You, with his statement, I believe that all those (names and qualities) are for You without changing their meanings or neglecting them completely or likening them (giving resemblance) to others.” As Allah (SWT) says:

“There is nothing like Him and He is the All-Hearer, the All-Seer.” ( V. 42:11 )

This holy Verses confirms the quality of hearing and the quality of sight for Allah without likening them (giving resemblance) to others, and He also says:

“To one whom I have created with Both My Hands.” ( V. 38:75)

and He also says:

“The Hand of Allah is over their hands.” ( V. 48:10 )

This confirm two Hands for Allah, but there is no similarity for them.

Similarly, Allah says:

“The Most Gracious (Allah) rose over (Istawa) the (Mighty) Throne (in a manner that suits His Majesty).” (V. 20:5)

So, He rose over the Throne really in a manner that suits His Majesty. And Allah is over His Throne over the seventh heaven, as the slave-girl pointed towards the heavens, when Allah’s Messenger (SAW) asked her as to where Allah is. He comes down over the first (nearest) heaven to us during the last third part of every night and also on the day of ‘Arafah (Hajj, i.e., the 9 ^th of Dhul-Hijjah), as mentioned by the Prophet (SAW) but He is with us by His Knowledge, not by His Personal-Self ( bi-Dhatihi ). It is not, as some people say that Allah is present everywhere---here, there, and even inside the breasts of men. He sees and hears all that we do or utter. And this is called (your confession for the) “Oneness of the Names and Qualities of Allah.” ------- Tauhid-al-Asma’ was- Siffat and this is the right belief, the belief which was followed by the Messengers of Allah [from Nuh (Noah), Ibrahim (Abraham), Musa (Moses), Dawud (David), Sulaiman (Solomon), Isa (Jesus) to Muhammad (SAW) and the Companions of Prophet Muhammad (SAW) and the righteous followers of these Messengers.(A.S.)

Point iv : A confession with your heart : “O Allah! I testify that Muhammad(SAW) is Your Messenger.” That means that none has the right to be followed after Allah, but the Prophet Muhammad (SAW) he is the last of His Messengers. As Allah says:

“Muhammad (SAW) is not the father of any man among you, but he is the Messenger of Allah and the last (end) of the Prophets. And Allah is Ever All-Aware of everything.” (V. 33:40)

“And whatsoever the Messenger (Muhammad (SAW) gives you, take it and whatsoever he forbids you, abstain from it, ” (V. 59:7)

And Allah says:

“Say (O Muhammad SAW to mankind): ‘If you (really) love Allah, then follow me (i.e., accept Islamic Monotheism, follow The Qur’an and The Sunnah).” (V. 3:31)

As for others than Muhammad (SAW), their statements are to be taken or rejected as to whether these are in accordance with Allah’s Book (i.e., the Qur’an) and with the Sunnah) legal ways, orders, acts of worship, statements) of the Prophet(SAW) or not. As the Divine revelation has stopped after the death of Prophet Muhammad (SAW) and it will not resume except at the time of the Decent of ‘Isa (Jesus)—son of Maryam (Mary) and he (I.e., Jesus) will rule with justice according to the Islamic laws, during the last days of the world as it has been mentioned in the authentic Hadith (i.e., narration of Prophet Muhammad (SAW). (Sahih-Al-Bukhari, Vol. 3, Hadith No 425).

b . It is essential to utter: La ilaha illallah, Muhammad-ur-Rasul Allah (none has the right to be worshipped but Allah, and Muhammad (SAW) is the Messenger of Allah.) As it has come in the statement of the Prophet Muhammad (SAW) to his uncle Abu Talib at the time of the latter’s death: “O uncle, if you utter it (La ilaha illallah, Muhammad-ur-Rasul Allah, none has the right to be worshipped but Allah, and Muhammad (SAW) is the Messenger of Allah), then I shall be able to argue on your behalf before Allah, on the Day of Resurrection.” Similarly, when Abu Dharr Al-Ghifari embraced Islam, he went to Al-Masjid-al-Haram, and he proclaimed it loudly in front of the Quraish infidels until he was beaten severely.

c. It is essential that the limbs and all other parts and organs of one’s body testify to it, and this is very important as regards its meaning (i.e., the meaning of La ilaha illallah Muhammad Rasul Allah --- none has the right to be worshipped but Allah, and Muhammad (SAW) is the Messenger of Allah). So whoever has confessed this (to his Lord), he shall not commit sins like robbing, killing, stealing, illegal sexual intercourse, eating pig meat, drinking alcoholic beverages, taking undue advantage of orphan’s property, cheating in trade, bribery and earning money through illegal means, telling lies, backbiting or otherwise the limbs and all the other parts and organs of his body will testify against him that he was a liar in his words which he pledged to Allah. In case he commits the above sins, he should know that it is a sin that obliges him to repent to Allah, and ask His Forgiveness, as (his) body parts (i.e., skin, private parts, hands, tongue, ears) will testify to the above-mentioned crimes (i.e., action) against himself on the Day of Resurrection.

And with the confession of this great sentence (i.e., principle) a person enters in the fold of the Islamic religion accordingly, it is essential for him to believe in all the Messengers of Allah and not to differentiate between them. As it is mentioned in His Book. Allah says:

“Do then those who disbelieve think that they can take My slaves [i.e., the angels; Allah’s Messengers; ‘Isa (Jesus) son of Maryam (Mary) as Auliya’ (lords, gods, protectors) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers ( in the Oneness of Allah ---- Islamic Monotheism).

“Say (O Muhammad SAW ): ‘shall We tell you the greatest losers in respect of (their) deeds?’ “Those whose efforts have been wasted in this life, while they thought they were acquiring good by their deeds! “They are those who deny the Ayat) proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord and the Meeting with Him (in the Hereafter). So their works are in vain, and on the Day of Resurrection, We shall not give them any weight. “That shall be their recompense, Hell; because they disbelieved and took My Ayat (proofs, evidences, verses, lessons, revelations, etc.) and My Messengers by way of jest and mockery. “Verily! Those who believe (in the oneness of Allah------Islamic Monotheism), and do righteous deeds, shall have the Gardens of Al-Firdous (Paradise) for their entertainment. Wherein they shall dwell (forever). No desire will they have to be removed therefrom. “Say (O Muhammad SAW to mankind): If the sea were ink for writing the words of my Lord, surely the sea would be exhausted, before the Words of my Lord would be finished even if we brought (another sea) like it for its aid”. Say (O Muhammad SAW): I am only a man like you, it has been revealed to me that your Ilah (God) is One Ilah (God,-----i.e., Allah). So, whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” (V. 18: 102-110)

This introduction is necessary for anyone who wishes to embrace Islam. After this confession he (or she ) should take a bath (i.e., Ghusl) and then offer a two Rak’at prayer, and act upon the five principles of Islam, as narrated by Ibn ‘Umar R.A. in Sahih Al-Bukhari, Vol. 1 Hadith No.7:

Narrated Ibn ‘Umar R.A. : Allah’s Messenger (SAW) said: Islam is based on the following five (principles):

1. To testify La ilaha illallah Muhammad-ur-Rasul-Allah (none has the right to be worshipped but Allah and that Muhammad is The Messenger of Allah).

2. To perform (Iqamat) As-Salat

3. To pay Zakat

4. To perform Hajj (i.e., pilgrimage to Makkah).

5. To observe Saum (fast) during the month of Ramadan.

And must believe in the six articles of Faith, i.e., to believe in:

(1) Allah, (2) His Angels, (3) His Messengers, (4) His revealed Books, (5) the Day of Resurrection, and (6) Al-Qadar (Divine Preordainments i.e., whatever Allah has ordained must come to pass)

IMPORTANT NOTE:-

The acceptance of the righteous deeds depends on the following two basic conditions which must be fulfilled:

(1) The intentions while doing such deeds must be totally for Allah’s sake only without any showoff or gaining praise or fame, etc.

(2) Such a deed must be performed in accordance with the Sunnah (legal ways, orders, acts of worship, statement) of Allah’s Messenger Muhammad ibn ‘Abdullah, the last (end) of all Prophets and the Messengers. A.S.

Seeking Rain through Lunar Phases (Constellation)

Tue, 14 Jun 2022 19:46:33 GMT

Seeking Rain through Lunar Phases (Constellation)

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Allah the Most Exalted said:

“And instead (of thanking Allah) for the provision He gives you, on the contrary, you deny Him (by disbelief) (and say that we have rain because of such and such lunar phase and such and such star)!” (56: 82)

Abu Malik Al-Ash‘ari (R.A.) narrated Allah’s Messenger (SAW) as saying:

“My Ummah will not abandon four undesirable matters from the Period of Ignorance (period previous to Islam). They are: (1) Over pridefulness in ancestors; (2) Defaming or slandering someone’s lineage; (3) Seeking rain according to the stars, i.e. believing that falling star causes the rain on the earth; and (4) Lamentation and wailing of women for the dead.” He (SAW) further said, “If the bewailing woman does not repent before her death, she will be raised on the Day of the Resurrection covered with a dress of liquid pitch, and a cloak of itches.” (Muslim)

Narrated Zaid bin Khalid (R.A.):

Allah’s Messenger (SAW) led us in the Fajr prayer at Hudaibiyah after a rainy night. On completion of the Salat (prayer), he faced the people and said, “Do you know what your Lord (SWT) has said (revealed)?” The people replied, “Allah and His Messenger know better.” He (SAW) said “Allah has said, ‘In this morning, some of Ibadi (My slaves) remained as true believers and some became disbelievers; whoever said that the rain was due to the blessings and the Mercy of Allah is the one who believes in Me and he disbelieve in the star, and whoever said that it rained because of a particular star, is a disbeliever in Me and the believer in star.”

(Al-Bukhari and Muslim)

Al-Bukhari and Muslim also have a similar Hadith from Ibn Abbas (R.A.) where it has been said that Allah revealed the following verses (Surah Waqi‘ah 56: 75-82); when some said that it rained because of such and such star:

“So I swear by Mawaqi (setting or the mansions etc.) of the stars (they traverse). And verily, that is indeed a great oath, if you but know. That (this) is indeed an honorable recital (the Noble Qur’an). In a Book well-guarded (with Allah in the heaven i.e. Al-Lauh Al-Mahfuz). Which (that Book with Allah) none can touch but those who are pure from sins (i.e. the angels) . A Revelation (this Qur’an) from the Lord of the ‘Alamin (mankind, jinns and all that exists). It is such a talk (this Qur’an) that you (disbelievers) deny? And instead (of thanking Allah) for the provision He gives you, on the contrary, you deny Him (by disbelief)!”

Important issues of the Chapter

1) Explanation of the verses in Al-Waqi‘ah (56: 75-82)

2) The four undesirable customs of the pre-Islamic period.

3) The Kufr (disbelief) contained in some of them.

4) That some acts of disbelief do not expel one from the religion (of Islam).

5) The Statement of Allah:

“ In this morning, some of Ibadi (my slaves) remained as true believers and some became disbelievers…”.

due to the favor bestowed upon them (of rain).

6) The understanding of Iman in such a circumstance.

7) The understanding of Kufr (disbelief) in such a circumstance.

8) The understanding of his statement in response to some who verified: “It rained because of such and such star.”

9) The scholar’s teaching to students by way of a question to explain the issue as the Prophet (SAW) said: “Do you know what your Lord (SWT) has said (revealed)?”

10) Punishment promised to the bewailing women.

Seeking judgement from other than Allah and His Messenger is hypocrisy

Tue, 14 Jun 2022 18:58:23 GMT

Seeking judgement from other than Allah

and His Messenger is hypocrisy

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Allah the Most Exalted said:

“Have you seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgement (in their disputes) to the Taghut (false judges etc.) while they have been ordered to reject them? But Satan wishes to lead them far astray.” (4: 60)

“And when it is said to them: “Come to what Allah has sent down and to the Messenger (Muhammad SAW),” you (Muhammad SAW) see the hypocrites turn away from you (Muhammad SAW) with aversion.” (4: 61)

“How then, when a catastrophe befalls them because of what their hands have sent forth, they come to you swearing by Allah, “We meant no more than goodwill and conciliation!” (4: 62)

He the Almighty said:

“And when it is said to them; ‘Make not mischief on the earth,’ they say: ‘We are only peace-makers.” (2: 11)

Allah the Exalted said:

“And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope; Surely, Allah’s Mercy is (ever) near unto the good-doers.”

Allah the Almighty said:

“Do they then seek the judgement of (the Days of) Ignorance? And who is better in judgement than Allah for a people who have firm Faith.’ (5: 50)

Abdullah bin Amr bin Al-‘Aas (R.A.) narrated that Allah’s Messenger (SAW) said:

“None of you truly believes until his desires are in accordance with what I came with.” [An-Nawawi graded this Hadith as Sahih and recorded in Kitab Al-Hujjah with a sound chain of narrators.]

Sha‘bi said: “There was a dispute between a Jew and a Munafiq (hypocrite). The Jew said: ‘Let us seek a judgement from Muhammad,’ for he knew that He (SAW) does not take bribes. The hypocrite said: ‘Let us get a judgement from the Jews,’ because he knew they accepted bribes. Thus, both of them agreed to take their case to a soothsayer in Juhainah. It was on this occasion the verse: ‘Have you seen those who claim…..’ (4: 60) was revealed.”

Some said that there was a dispute between two men. One of them said: “Let us take the dispute to the Prophet (SAW) for his judgement” but the other said: “Take it to Ka‘b bin Al-Ashraf.” Thereafter both of them came to Umar (R.A.) . One of them told him the story so he asked the other who was not content to take the case to Prophet (SAW), “It is so (as the other said)? He said, “Yes.” He then (Umar R.A.) struck him with his sword and killed him.

Important issues of the Chapter

1) Explanation of the verse in An-Nisa’ (4: 60) with the emphasis on the understanding of Taghut.

2) Explanation of the verse in Al-Baqarah (2: 11):

“And when it is said to them: Make not mischief on the earth…”

3) Explanation of the verse in Al-A‘raf (7: 56)

“And do not do mischief on the earth, after it has been set in order…..”

4) Explanation of the verse in Al-Maidah (5: 50)

“Do they then seek the judgement of (the Days of ) Ignorance?”

5) The statement of Sha‘bi (R.A.) on the occasion of revelation of the verse 4:60.

6) The difference between true Iman, and the false and feigned Belief.

7) The incidence of Umar (R.A.) with the Munafiq (hypocrite).

8) Nobody attains Iman (Belief) until his all desires are in accordance with what Allah’s Messenger (SAW) came with.

Saying: “O Allah, forgive me if You wish

Tue, 14 Jun 2022 18:35:10 GMT

Saying: “O Allah, forgive me if You wish

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It is reported in As-Sahih (Al-Bukhari) from Abu Hurairah (R.A.) that Allah’s Messenger (SAW) said:

“None of you should say: ‘O Allah, forgive me if You wish; O Allah, be Merciful to me if You wish; but he should always appeal to Allah with determination, for nobody can force Allah to do something against His Will.”

Muslim reports:

“One should appeal to Allah with firm determination for nothing is too much for, or beyond Allah.”

Important issues of the Chapter

1) Forbiddance of making any exclusions in the supplication.

2) The reason for not saying ‘If You wish’.

3) The Prophet (SAW) said to make the appeal with firm determination.

4) Ask whatever you can of Allah.

5) The reason for that (for nothing is too mush for, or beyond Him).

SALATUL-JUMU’AH

Tue, 14 Jun 2022 17:16:14 GMT

SALATUL-JUMU’AH

(FRIDAY PRAYERS)

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1 ISLAMIC RULING ON SALATUL-JUMU’AH:

a- FARDH / WAJIB (OBLIGATORY / MANDATORY) ON EVERY NON-TRAVELLING, SANE, ADULT,

MUSLIM MALE. IT IS NOT OBLIGATORY FOR FEMALES, CHILDREN UNDER PUBERTY, TRAVELERS

AND THOSE WITH A LEGITIMATE EXCUSE, UNLESS THEY CHOOSE TO ATTEND; IF THEY DO NOT

ATTEND THEN THEY SHOULD PRAY 4 RAK’AHS OF DHUHR.

b- ALLAH (SWT) SAYS IN THE QURAN:

(O YOU WHO BELIEVE, WHEN THE CALL IS PROCLAIMED FOR SALAAH THE DAY OF FRIDAY,

COME TO THE REMEMBRANCE OF ALLAH AND LEAVE OFF BUSINESS (AND EVERY OTHER THING). THAT IS BETTER FOR YOU IF YOU DID BUT KNOW) (AL-JUMU’AH 62:9)

2 MERITS OF JUMU’AH:

. ABU-HURAYRAH REPORTED THAT THE PROPHET (SAW) SAID:

“ THE BEST DAY ON WHICH THE SUN HAS RISEN IS FRIDAY; ON IT ADAM WAS CREATED, ON IT HE WAS MADE TO ENTER PARADISE, ON IT HE WAS EXPELLED FROM IT, AND THE LAST HOUR WILL NOT TAKE PLACE EXCEPT ON FRIDAY.” (COLLECTED BY MUSLIM )

3 CONDITIONS OF SALATUL-JUMU’AH:

a- TIME : SAME TIME AS DHUHR PRAYER.

b- PERSONS : AT LEAST 3 INCLUDING THE IMAM.

c- TWO KHUTBAHS : SUBJECTS SHOULD STRENGTHEN BELIEF IN ALLAH AND ADDRESS

PROBLEMS FACED BY MUSLIMS.

d- SALAAH : TWO RAK’AHS RECITED OUT-LOUD.

. NOTE : IF A PERSON COMES TO THE SALAAH AFTER THE 2 ^ND RAK’AH, HE

HAS MISSED SALATUL-JUMU’ AH AND SHOULD PRAY 4 RAK’AHS

FOR DHUHR.

. SUNNAH PRAYER : 4 RAK’AHS IN MASJID OR 2 RAK’AHS AT HOME.

4 THINGS THAT SHOULD BE AVOIDED:

a- SPEAKING IS NOT ALLOWED DURING THE KHUTBAH.

b- AVOID FIDDLING WITH THINGS DURING THE KHUTBAH.

c- AVOID STEPPING OVER OTHER SHOULDERS IN THE MASJID.

5 MUSTAHAB (DESIRABLE) THINGS TO DO:

a- MAKING GHUSL AND WEARING YOUR BEST CLOTHES.

b- GOING EARLY TO THE MASJID.

c- MAKING MANY SALAAT ‘ALAA-NABEE.

d- RECITING SOORAHT AL-KAHF (18)

e- MAKING DUA’A DURING THE LAST DAY HOUR OF FRIDAY.

SALATUL-JANAZAH

Tue, 14 Jun 2022 16:53:48 GMT

SALATUL-JANAZAH

(FUNERAL PRAYERS)

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1 ISLAMIC RULING ON SALATUL-JANAZAH:

. FARDH-KIFAYAH (COLLECTIVE OBLIGATORY DUTY):

IT IS SUFFICENT IF THIS DUTY IS PERFORMED BY SOME IN THE COMMUNITY.

IF NOT , THEN THE WHOLE COMMUNITY HAS SINNED.

2 MERITS OF SALATUL-JANAZAH:

. ABU-HURAYRAH REPORTED THAT THE MESSENGER OF ALL AH (SAW) SAID:

“HE WHO ATTENDS A FUNERAL TILL SALAAH IS MADE FOR (THE DEAD), FOR HIM IS (THE REWARD OF) ONE QEERAT, AND HE WHO ATTENDS UNTIL IT IS BURIED, FOR HIM IS (THE REWARD OF) TWO QEERAAT.”

THEY ASKED: “WHAT ARE THE QEERAAT?” HE (SAW) REPLIED: “LIKE TWO HUGE MOUNTAINS.” (COLLECTED BY BUKHARI & MUSLIM)

3 HOW SALATUL-JANAZAH IS MADE:

a- THE BODY OF THE DECEASED MUSLIM IS PLACED BETWEEN THE IMAM AND THE QIBLA.

. FOR A MALE: THE IMAM STANDS OPPOSITE THE HEAD.

. FOR A FEMALE : THE IMAM STANDS OPPOSITE THE WAIST.

b- MAKE 1 ^st TAKBEER, THEN RECITE SURATUL FATIHA

c- MAKE 2 ^ND TAKBEER, THEN RECITE THE 2 ^ND PART OF THE LAST TASHAHUD TO YOURSELF.

( ALLAHUMMA SALLI ‘ALAA MOHAMMED……. )

d- MAKE A 3 ^RD TAKBEER, THEN RECITE A DUA’A FOR THE DECEASED TO YOURSELF.

. EXAMPLE: “ALLAHUMMAGH-FIR LAHU WARHAMHU WA ‘AAFIHI WA ‘AFA ANHUWAKRIM NUZOOLAHU WA WASSI’ MUDKHLAHU WAGHSILHU BIL MA ‘A WATH-THALJI WAL BARAD, WA NAQQEEHI MINAL KHATAAYAA KAMAA YUNAQQATH THAWBAL ABYADU MINAL DANAS, WABDILAHU DAARAN KHAYRAN MIN DAARIHI WA AHLAN KHAYRAN MIN AHLIHI WA ZAWJAN KHAYRAN MIN ZAWJIHI, WADKHILHUL JANNAH, WA QIHI FITNATAL QABRI WA ‘ADHAABAN NAAR.”

(O ALLAH, FORGIVE HIM AND HAVE MERCY ON HIM, GIVE HIM WELL-BEING AND ABSOLVE HIM, RECEIVE HIM WITH HONOUR AND MAKE HIS GRAVE SPACIOUS, WASH HIM WITH WATER, SNOW AND HAIL, CLEANSE HIM FROM HIS SINS AS A WHITE GARMENT IS CLEANSED FROM DIRT, REPLACE HIS DWELLING WITH A BETTER DWELLING, A FAMILY BETTER THAN HIS FAMILY, A SPOUSE BETTER THAN HIS SPOUSE, ENTER HIM INTO PARADISE, SAVE HIM FROM THE TRIALS OF THE GRAVE AND THE PUNISHMENT OF THE FIRE ) .

e- MAKE A 4 ^TH TAKBEER THEN TASLEEM TO THE RIGHT.

SALATUL-‘EID

Mon, 13 Jun 2022 20:34:14 GMT

SALATUL-‘EID

(‘EID PRAYERS)

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1 ISLAMING RULING ON SALATUL-‘EID:

a- FARDH-KIFAYAH (COLLECTIVE OBLIGATORY DUTY):

IT IS SUFFICIENT IF THIS DUTY IS PERFORMED BY SOME IN THE COMMUNITY.

IF NOT, THEN THE WHOLE COMMUNITY HAS SINNED.

b- ABU-SAEED AL-KHUDHRI SAID:

“ THE MESSENGER OF ALLAH (SAW) USED TO GO OUT TO AN OPEN AREA ON THE DAY OF AL-FITR AND AL-ADH-HA, AND THE FIRST THING HE WOULD START WITH WAS THE PRAYER, WHEN HE FINISHED HE WOULD STAND FACING THE PEOPLE WHO WERE SEATED IN THEIR ROWS; THEN HE WOULD PREACH TO THEM, ADVISE THEM AND COMMAND THEM.”

(COLLECTED BY BUKHARI & MUSLIM)

. LINGUISTICALLY : RECURRING.

. JURIDICALLY: ‘EID DAYS ARE JOYFUL DAYS OF EATING AND DRINKING AND

REMEMBERING ALLAH (SWT).

2 DATES OF ‘EID:

a- ‘EID UL-FITR: 1 ^ST OF SHAWWAL (MONTH 10).

b- ‘EID UL-ADH-HA: 10 ^TH OF DHUL-HIJJA (MONTH 12).

3 CONDITIONS OF SALATUL-‘EID:

a- TIME : AFTER SUNRISE

(APPROXIMATELY TWO HOURS AFTER ADHAN FOR FAJR).

b- PERSONS : AT LEAST 3 INCLUDDING THE IMAM.

c- SALAAH : TWO RAK’AHS RECITED OUT-LOUD,

MADE WITHOUT ADHAN OR IQAMA,

FIRST RAK’AH 7 TAKBEER (TAKBEERATUL-IHRAM + 6)

SECOND RAK’AH 5 TAKBEER.

d- TWO KHUTBAHS : MADE AFTER SALAAH.

4 MUSTAHAB (DESIRABLE) THINGS TO DO:

a- MAKING GHUSL AND WEARING YOUR BEST CLOTHES.

b- SUNNAH TO EAT ODD NO. OF DATES BEFORE SALAAT ‘EID UL-FITR AND

TO EAT FROM YOUR SACRIFICE AFTER SALAAT ‘EID UL-ADH-HA.

c- MAKING TAKBEER: “ ALLAHU AKBAR, ALLAHU AKBAR, LA ILAHA ILLA-ALLAH

WAL-LAHU AKBAR, ALLAHU AKBAR, WALIL-LAHIL-HAMD.”

. NOTE: TAKBEER SHOULD BE SAID INDIVIDUALLY AND NOT IN ONE VOICE

TOGETHER IN A GROUP.

SALAATUL JAMAA’AH

Mon, 13 Jun 2022 19:48:27 GMT

SALAATUL JAMAA’AH

(PRAYING TOGETHER IN A GROUP)

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1 ISLAMING RULING & THE IMPORTANCE OF SALAATUL JAMAA’AH :

(1) WAJIB (OBLIGATORY): ONE MUST PRAY THE OBLIGATORY SALAAHS WITH OTHERS IN A GROUP, UNLESS HE HAS A LEGITMATE EXCUSE.

(2) ALLAH (SWT) SAYS IN THE QUR’AN:

<AND WHEN YOU ARE AMONG THEM AND LEAD THEM IN PRAYER, LET ONE PARTY STAND WITH YOU TAKING THEIR ARMS WITH THEM; WHEN THEY FINISH THEIR SUJOOD, LET THEM TAKE THEIR POSITIONS IN THE REAR AND LET THE OTHER PARTY COME UP WHICH HAS NOT YET PRAYED AND LET THEM PRAY WITH YOU TAKING ALL PRECAUTIONS AND BEARING ARMS> (AN-NESSA 4:102)

(3) ABU-HURAYRAH (RA) REPORTED THAT THE PROPHET (SAW) SAID:

“NO SALAAH IS HARDER FOR THE HYPOCRITES THAN THE FAJR AND ISHA PRAYERS, AND IF THEY KNEW THE REWARD FOR THESE PRAYERS (AT THEIR RESPECTIVE TIMES), THEY WOULD HAVE COME TO THEM EVEN IF THEY HAD TO CRAWL.” (COLLECTED BY BUKHARI & MUSLIM)

(4) IBN-OMAR REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“PRAYING TOGETHER IN A GROUP IS 27 TIMES MORE EXCELLENT THAN PRAYING ALONE.” (COLLECTED BY BUKHARI & MUSLIM)

2 WHO SHOULD BE THE IMAM: (ONE WHO LEADS THE SALAAH)

. UQBAH BIN-AMR REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“THE ONE TO LEAD THE PEOPLE IN PRAYERS SHOULD BE THE MOST MEMORIZED IN THE BOOK OF ALLAH; AND IF THEY ARE EQUAL IN MEMORIZATION, THEN THE MOST KNOWLEDGEABLE IN THE SUNNAH; AND IF THEY ARE EQUAL IN THE SUNNAH, THEN THE EARLIEST TO MAKE HIJRAH; AND IF THEY ARE EQUAL IN MAKING HIJRAH, THEN THE EARLIEST TO EMBRACE ISLAM.” (COLLECTED BY MUSLIM)

3 POSITION OF THE IMAM AND HIS FOLLOWERS:

(1) THE IMAM STANDS IN THE FRONT, FACING THE QIBLAH.

(2) THE FOLLOWERS STAND BEHIND THE IMAM.

(3) THE FIRST ROWS ARE BETTER THAN THE LAST ROWS. THE RIGHT SIDE OF THE ROW IS BETTER THAN THE LEFT. BEING CLOSER TO THE IMAM IS BETTER THAN BEING FAR.

4 THINGS THAT CONCERN THE FOLLOWERS:

(1) THE FOLLOWERS SHOULD NOT MAKE ANY ACTS OF SALAAH BEFORE OR WITH THE IMAM, BUT

SHOULD MAKE THEM AFTER.

(2) IF A PERSON REACHES THE SALAAH BEFORE THE IMAM HAS RISEN FROM RUKOO’, HE HAS

GAINED THAT RAK’AH.

(3) IF A PERSON REACHES THE SALAAH AFTER THE IMAM HAS RISEN FROM RUKOO’, HE MUST

MAKE-UP THAT RAK’AH.

SALAAT AT-TATAWWU’

Mon, 13 Jun 2022 18:30:47 GMT

SALAAT AT-TATAWWU’

(OPTIONAL DESIRABLE PRAYERS)

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1 MERITS OF SALAAT AT-TATAWWU’:

. ABU-HURAYRAH REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“ THE FIRST THING A PERSON WILL BE TAKEN TO ACCOUNT FOR ON THE DAY OF JUDGEMENT FROM HIS DEEDS WILL BE HIS SALAAH, IF IT IS SATISFACTORY, HE WILL BE SUCCESSFUL AND PASS, IF IT IS NOT SATISFACTORY, HE WILL FAIL AND LOSE, AND IF SOMETHING IS LACKING FROM HIS OBLIGATORY SALAAH, ALLAH (SWT) SAYS (TO THE MALAIKA (ANGELS): “ LOOK AND SEE DOES MY WORSHIPER HAVE ANY OPTIONAL SALAAH SO THAT IT CAN COMPLETE WHAT HAS BEEN LACKING FROM HIS OBLIGATORY SALAAH.” (COLLECTED BY AT-TIRMIDHI & IBN-MAAJA)

2 AS-SUNNAN AR-RAWAATIB: (REGULAR OPTIONAL PRAYERS)

BEFORE SALAAH AFTER

2 RAK'AHS

1- SUNNAH TO MAKE IT LIGHT.

FAJR --------

2- SUNNAH TO RECITE:

1st RAK'AH AL-KAFIROON

2nd RAK'AH AL-IKHLAS

--------------------------------------------------------------------------------------------------

4 RAK'AHS DHUHR 2 RAK'AHS

--------------------------------------------------------------------------------------------------

--------- ASR ----------

--------------------------------------------------------------------------------------------------

MAGHRIB 2 RAK'AHS

SUNNAH TO RECITE

1sT RAK'AH AL-KAFIROON

2nd RAK'AH AL-IKHLAS

--------------------------------------------------------------------------------------------------

ISHA 2 RAK'AHS

------------------------------------------------------------------------------------------------

3 SALATUL-LAIL : (NIGHT PRAYERS)

a- IBN-OMAR REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“NIGHT PRAYERS ARE DOUBLES, DOUBLES (2 RAK’AHS, 2 RAK’AHS) AND IF YOU FEAR THE DAWN IS NEAR, FINISH YOUR PRAYER WITH ONE WITR.” (BY BUKHARI & MUSLIM)

b- TIME: AFTER ‘ISHA UNTIL FAJR’ PREFERABLY DURING THE LAST THIRD OF THE NIGHT.

c- PREFERRED TO MAKE LONG RUKOO’ AND LONG SUJOOD.

d- THE PROPHET (SAW) USED TO PRAY 11 RAK’AHS AND SOMETIMES 13.

e- SUNNAH SOMETIMES TO RECITE DURING THE LAST 3 RAK’AHS:

. AL-A’ALA (87) . AL-KAFIROON (109) . AL-IKHLAS (112)

4 SALAAT AD-DUHAA :

a- ABU-HURAYRAH SAID: “MY FRIEND (SAW) ADVISED ME TO DO 3 THINGS AND I SHALL NOT LEAVE THEM AS LONG AS I LIVE: TO FAST 3 DAYS FROM EVERY MONTH, ( White days ) TO MAKE SALAAT AD-DUHAA, AND NOT TO SLEEP BEFORE MAKING SALATUL-WITR.” ( COLLECTED BY BUKHARI & MUSLIM)

b- TIME: FROM AFTER SUNRISE UNTIL SHORTLY BEFORE MID-DAY.

c- TWO RAK’AHS UP TO 8 RAK’AHS.

5 DUA’A AL-ISTIKHARAH :

a- PRAY TWO RAK’AHS.

b- THEN A DUA’A IS MADE FOR SEEKING ALLAH,S GUIDANCE ON A VITAL MATTER OR DECISION.

6 TAHEEYATUL-MASJID :

. ABU-QATADAH REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID: “ "IF ANYONE OF YOU ENTERS A MASJID, HE SHOULD NOT SIT UNTIL HE PRAYS 2 RAK’AHS.” (COLLECTED BY BUKHARI & MUSLIM)

7 SUNNATUL-WUDOO :

. TWO RAK’AHS PRAYED AFTER MAKING WUDOO OR GHUSL.

8 SUJOOD AT-TILAWA :

. ONE SUJOOD MADE WHEN HEARING OR READING AN AYAH THAT HAS SUJOOD (15 AYAHS).

9 SUJOOD USH-SHUKAR : (SUJOOD FOR THANKFULNESS)

. ABU-BAKRATA SAID:

“ THAT WHEN THE PROPHET (SAW) RECEIVED SOMETHING THAT PLEASED HIM OR SOME GLAD- TIDINGS, HE WOULD FALL TO SUJOOD IN THANKS TO ALLAH.” (BY ABU-DAWOOD & IBN-MAAJA)

SALAAH OF TRAVELER

Mon, 13 Jun 2022 16:37:53 GMT

SALAAH OF TRAVELER

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1 ALLAH (SWT) SAYS IN THE QURAN :

< AND WHEN YOU TRAVEL IN THE LAND, THERE IS NO SIN ON YOU IF YOU SHORTEN YOUR PRAYERS > (AL-NESSA (4): 101)

2 QASAR (SHORTENING) & JAM’A (JOINING) OF SALAAH:

QASR & JAM'A TIME

FAJR (2 RAK'AHS) + ( NOT JOINED ) AT FAJR TIME

DHUHR (2 RAK'AHS) + 'ASR (2 RAK'AHS) AT EITHER TIME

MAGHRIB (3 RAK'AHS) + 'ISHA (2 RAK'AHS) AT EITHER TIME

NOTE : IF A PERSON IS NOT ACTUALLY (MOVING ON THE ROAD) IT IS PREFERRED NOT TO JOIN TWO SALAAHS, BUT TO PRAY EACH SALAAH AT ITS RESPECTIVE TIME.

3 DISTANCE FOR QASR : (SHORTENING)

THE DISTANCE FOR SHORTENING IS WHAT PEOPLE CONSIDER AS TRAVEL. . NOTE : SHORTENING BEGINS WHEN ONE LEAVES HIS CITY.

4 TIME PERIOD FOR QASR : (SHORTENING)

A TRAVELER MAY SHORTEN HIS SALAAH AS LONG AS HE DOES NOT INTEND TO STAY IN A PLACE. . NOTE : IF THERE ARE MASJIDS WHERE THE TRAVELER IS STAYING, HE SHOULD COMPLETE HIS SALAAH WITH THE IMAM.

5 THINGS PERMISSIBLE TO DO WHILE TRAVELING :

a- IT IS PERMISSIBLE TO LEAVE AS-SUNNAN AR-RAWAATIB, EXCEPT PREFERABLY THE SUNNAH

FOR FAJR AND SALATUL-WITR.

b- IT IS PERMISSIBLE TO BREAK YOUR FAST.

c- IT IS PERMISSIBLE TO WIPE ON SOCKS 3 DAYS AND NIGHTS.

SALAAH OF SOMEONE WHO IS SICK

Sat, 14 May 2022 15:57:01 GMT

SALAAH OF SOMEONE WHO IS SICK

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1 ALLAH (SWT) SAYS IN THE QURAN :

< ON NO SOUL DOES ALLAH PLACE A BURDEN GREATER THAN IT CAN BEAR > (AL-BAQARAH (2)-286)

2 HOW SALAAH OF SOMEONE WHO IS SICK IS MADE :

a- ‘IMRAN BIN-HUSSAIN SAID:

“ I HAD HEMORRHOIDS SO I ASKED THE PROPHET (SAW) ABOUT SALAAH, HE (SAW) SAID:

‘MAKE SALAAH WHILE STANDING ,

AND IF YOU CANNOT DO SO, THEN WHILE SITTING,

AND IF YOU CAN NOT DO SO, THEN WHILE LYING ON YOUR SIDE.”

b- IF ONE IS TOO SICK TO MAKE SALAAH ON TIME, HE CAN JOIN TWO SALAAH TOGETHER.

Ruqa (incantation), Talisman and Amulets

Sat, 14 May 2022 15:49:07 GMT

Ruqa (incantation), Talisman and Amulets

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Narrated Abu Bashir Al-Ansari (R.A.)

He was in the company of Allah’s Messenger (SAW) on one of his journeys. Allah’s Messenger (SAW) sent a messenger ordering: “There shall not remain any necklace of bowstring or any other kind of necklace round the necks of camels except it is cut off” (Al-Bukhari and Muslim)

Ibn Mas ‘ud (R.A.) narrated that he heard Allah’s Messenger (SAW) saying:

“Ar-Ruqa, At-Tima’im and At-Tiwalah are all acts of Shirk (polytheism).”

(Musnad Ahmad; Abu Dawud)

At-Tama’im is the act of putting an amulet around the necks of children to save them from the effects of evil eye! If the amulet contains the verses of the Qur’an or Allah’s Names or Attributes then it is allowed by some ancestors and disallowed by some. Ibn Mas‘ud (R.A.) was among those who disapproved it.

Ar-Ruqa or Al-Aza’im is the act of reciting incantations, charm etc. Those are allowed in which there is no trace of Shirk (polytheism). Prophet Muhammad (SAW) has permitted it in case of being bitten by poisonous insects or disturbed under the effect of an evil eye. At-Tiwalah (bewitchment) is something done by those who claim they can cause a woman to be more beloved by her husband or vice-versa.

Abdullah bin Ukaim narrated the following Marfu ‘Hadith:

“Whoever uses, attaches or wears a talisman to himself, will have that talisman put in charge of him” (Ahmad & Tirmidhi)

Ahmad reported the tradition of Ruwaifi’ (R.A.) who said that Allah’s Messenger (SAW) said to him:

“O Ruwaifi‘ , it may be that you will live a longer time after me, so inform people that whoever ties a knot in his beard, places any string or cord around the neck (as a charm), or cleans himself (after toilet) with animal dung or bone, then Muhammad (SAW) has disowned him (has nothing to do with him).”

Sa‘id bin Jubair said:

“Whoever cut an amulet or talisman from anyone, it would be equal to liberating a slave.”

It was Waki‘ , who recorded it and he reported from Ibrahim Nakh‘i that they used to dislike every type of amulets and talismans whether that contained the verses of Qur’an or anything else. [They were the companions of Abdullah bin Mas‘ud (R.A.)].

Important issues of the Chapter

1) Explanation of incantations (Ar-Ruqa) and amulets (At-Tama’im).

2) Explanation of bewitchment (At-Tiwalah).

3) That all the three above-mentioned are acts of Shirk without exception.

4) Reciting an incantation (Ruqyah), using words of truth, for seeking protection from evil eye or scorpion bite is not like Shirk.

5) Ulama have different opinions about using the amulets containing the verses of Qur’an.

6) Putting on necklaces on animals against evil eye amounts to committing Shirk.

7) Anyone tieing the bowstring (or committing such practices) has been warned of severe punishment.

8) The reward of a person who cuts off an amulet of someone.

9) The statement of Ibrahim Nakh‘i that early Muslims used to avoid amulets whether it contained Qur’anic verses or anything else is not contradictory as the reference here is to the companions of Abdullah bin Mas‘ud (R.A.).

Respect for the Names of Allah and changing one’s name for the sake of that

Sat, 14 May 2022 15:30:06 GMT

Respect for the Names of Allah and changing

one’s name for the sake of that

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It is narrated from Abu Shuraih (R.A.)

His Kunyah (nickname) was Abdul-Hakam. So the Prophet (SAW) once said to him,

“Allah is Al-Hakam (the judge); and His Judgement is to prevail.” Then Abu Shuraih said, “My people come to me for adjudication of their disputes; and when I judge between them, both parties are pleased with my judgement.” The Prophet (SAW) rejoined, “How excellent is this! Do you have any children?” I said ,”Yes, Shuraih, Muslim and Abdullah.” Then the Prophet (SAW) asked, “Who is the eldest?” I said, “ Shuraih,” then the Prophet (SAW) said, “You are henceforth to be called Abu Shuraih.”

Abu Dawud and other collectors have mentioned this Hadith in their books.

Important issues of the Chapter

1) Respect for the Names and Attributes of Allah, though its actual meaning was not intended (by the user for himself).

2) Changing the name on account of that.

3) Taking the eldest child’s name as Kunyah.

Representation

Fri, 13 May 2022 16:56:21 GMT

Representation

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Its Definition

Representation refers to a substitute on behalf of another in a certain matter in which representation is permissible, such as selling, buying, litigating, etc.

Its Conditions

The representative and the client should be among those who are responsible and obligated to observe the teachings of Islam (i.e. both are legally capable, sane in mind, and have their own free will).

Its Ruling

Representation is permissible according to the Qur’an Sunnah. Allah says:

<< and those employed to collect (the funds) >> (9:60)

Meaning those who work with the charity. They are the representatives of the Imam for the collection of Zakah.

Allah (SWT) said:

<< So send one of you with this silver coin of yours to the town, and let him find out which is the good lawful food, and bring some of that to you. >> ( 18:19 )

Thus, they authorized one of them to buy food for them. The Messenger of Allah (SAW) said to Unays:

“O Unays! Go in the morning to the wife of this man and if she confesses (to adultery), stone her (to death).” (Al-Bukhari)

He (SAW) authorized Unays, may Allah be pleased with him, to investigate the allegation and then to enforce the prescribed punishment.

Abu Hurayrah, may Allah be pleased with him, said “The Messenger of Allah (SAW) authorized me to guard the Zakah of Ramadhan.

The Messenger of Allah (SAW) said to Jabir, may Allah be pleased with him:

“If you go to my representative, take from him fifteen Wasq. If he asks you for my proof or evidence, place your hand on your clavicle (collarbone).” (Abu Dawud, and Ad-Daraqutni. Its chain is Hasan and some if it is in Al-Bukhari.)

(One Wasq is a camel-load, which is equal to sixty Sa ‘.)

The Messenger of Allah (SAW) sent His freed slave, Abu Rafi‘ along with a man from Al-Ansar and they performed the marriage contract on behalf of the Prophet (SAW) with Maymunah bint Al-Harith, may Allah be pleased with her, while he was in Al-Madinah. Therefore, he appointed them as his representatives regarding the execution of the marriage contract with her. (Malik)

Its Regulations

The regulations of representation are as follows:

1) Representation is confirmed by any word that indicates permission for it. There is no condition that it must be in any particular format for this purpose.

2) Representation is for every personal right, such as contracts like selling, buying marriage, reconciling with the wife after divorce, and dissolving marriage, like divorce initiated by the husband or the wife. Representation is also valid in the matters of rights of Allah in which authorization on behalf of someone is permissible. This is like distribution of Zakah, and performing the Hajj and ‘Umrah on behalf of a deceased or one who is unable.

3) Designating a representative is valid for investigating and enforcing the prescribed punishments. The Messenger of Allah (SAW) said:

“ O Unays! Go in the morning to the wife of this man and if she confesses (to adultery), then stone her.” (Al-Bukhari)

4) Designating a representative is not valid for acts of worship in which authorization on behalf of someone is not permissible, like performing Salah and fasting. ^[1] Designating a representative is also not valid in matters of Li‘an, ^[2] Thihar, ^[3] oaths, vows, and testimonies, etc. Designating a representative is also not valid for forbidden things, since whatever is unlawful to do, is also unlawful to designate a representative for.

5) Representation is nullified by cancelation, death, or madness in regard to either of the parties, or when the client dismisses his representative agent.

6) A representative who is authorized for buying and selling is not permitted to sell and buy from the following:

-- Himself,

-- His children

-- His wife

-- Those whose witness is not acceptable because there is suspicion of favoritism and partiality due to family relations.

-- The one who has an agreement to sell on behalf of someone else and share the profit, the guardian of a will, a business partner, judges, and supervisors of endowments since they are similar to the representative in the above matters.

7) The representative is not a liable for things that are lost or damaged as long as he displays neither negligence nor disregard with such items. If he displays negligence or disregard in dealing with the things, he will be liable for what is lost or damaged.

8) Designating an unconditional representative is valid. For this reason, authorization is permissible in every personal right. Therefore, the representative will act in the best interest for the individual rights he is authorized for. Meanwhile, some cases are exempt from authorization,

_____________________________

^[1] It is permissible to fast on behalf of someone who died without fasting an obligatory fast, like making up for missed days of Ramadhan or a vow to fast.

^[2] A means of divorce where one of the spouses invoke the curse of Allah on the other because of an accusation of adultery.

^[3] A means of divorce in which the husband declares his wife to be as forbidden to him as his mother’s back.

-------------------------------------

such as divorce, wherein a firm resolution and determination is required from the one initiating it.

9) If the client authorizes his representative to buy a particular thing, then it is not permissible for him to buy something else. If the representative buys something other than what he is authorized to buy , the client is free to accept it or not. Similarly, if the representative buys a defective thing, or fraudulent material, the client can accept it or reject it.

10) Giving a wage for representative is valid. In such a case, fixing the wages and specifying the

desired work is a precondition.

Textual Format for Writing an Agreement of Representation

All praises are due to Allah (SWT)

“So-and-so has authorized so-and-so person – and both are healthy and sane, and their dealing is permissible – to do such and such thing. The representative has accepted the above-mentioned responsibility and agreed to it after the witness of two witnesses, who are so-and-so and so-and-so. This contract has been ratified on such and such date.

Regulations for Al-Haydh(Menstruation) and Nifas(Ponstnatal Bleeding)

Thu, 12 May 2022 20:37:10 GMT

Regulations for Al-Haydh(Menstruation) and Nifas(Ponstnatal Bleeding)

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The Definition of Al-Haydh

Al-Haydh or menstruation is the flow of blood from the womb of the woman who has attained the age of puberty. It is a period that occurs in knowable cycles, that may help in planning for children. Its shortest period is one day, its longest period is fifteen days, and the average period is seven days. The woman’s purity between periods of menstruation is thirteen days or fifteen days at the least, and at its longest, it has no limit. The normal cycle of purity lasts for twenty-three or twenty-four days. Women can be divided in this concern into three categories: the beginner, the normal case, and Al-Mustahadhah. ^[1] Each case has particular rulings.

The Beginner

The beginner is the female that sees menstruation blood for the first time. Her case is that when she sees it, she gives up Salah, fasting, and sexual intercourse and waits for purity. If she enters the state of purity after one day or more than fifteen days, she performs Ghusl and performs Salah. If the menstrual blood lasts longer than fifteen days, she falls under the ruling of Al-Mustahadhah and all that applies in the case of Al-Mustahadhah applies to her.

If the menstrual blood flows irregularly after fifteen days, bleeding for one or two days then ceasing, she has to perform Ghusl and perform Salah each time she thinks that she is in a pure state, and when she sees blood, she does not perform Salah.

The Normal Case

The normal case refers to the woman whose menstruation periods lasts for a specific and known number of days. During this period, she does not perform Salah, she does not fast, and she does not engage in sexual intercourse. If she sees a yellowish discharge or a murky discharge after the regular days of her period, she disregards them. Umm ‘Atiyyah, may Allah be pleased with her, said: “We used to disregard the yellowish discharge and murky discharge after becoming pure (from menstruation).”

But if she sees either the yellowish discharged or the turbid discharge during her known days, she considers either of them as menstruation. Thus, she should neither performs Salah, nor fast. ^[2] ______________________________

^[1] The Maliki and Shafi’i scholars add a fourth category; the pregnant. She has the ruling of one who is not pregnant as long as her period remains unchanged. If her period changes, Ibn Al-Qasim said: After the three months she is considered menstruating for fifteen days, after six months of pregnancy she is considered menstruating for twenty days.” Then at the end of pregnancy, she is considered menstruating for thirty days. He opines menstrual blood increases with the duration of the pregnancy. As for Hanbalis and Hanafis, they disregard the blood during the pregnancy. They see this blood as a symptom of an illness; unless it occurs two or three days before delivery, then it is considered postnatal bleeding and carries that ruling. ^[2] Some scholars see that she whose menstrual blood lasts for a longer period than normal, should wait

for three days more than her known period, then make Ghusl and perform Salah as long as the period does not exceed fifteen days. In this case she is to be considered as Mustahadhah, so she does not wait for the three days but makes Ghusal and performs Salah as the Mustahadhah. Some others are of the opinion that Salah should be performed during the surplus days after the known period, except in the event the surplus bleeding occurs twice or three times since her new known period is amended in accordance with that.

-------------------------------------------

Al-Mustahadhah

Al-Mustahadhah is the women whose bleeding does not cease. If she is certain of her normal days of menstruation, she does not perform Salah during these days. Upon the passing of these days, she performs Ghusal, performs Salah, fasts, and may engage in sexual intercourse.

If she does not normally have a menstrual period, or she experiences it but has forgotten when they normally begin or their number of days, she must distinguish between the blood discharged. If the flowing blood alternates between black and red, she should not perform Salah while it is black, and she should perform Ghusl and perform Salah otherwise, as long as the period does not exceed fifteen days.

If it is difficult for her to distinguish between the flowing blood, she should avoid the Salah for the normal period of menstruation, i.e., six or seven days of every month, then perform Ghusl and perform Salah.

During the days of her Istihadhah she performs ablution for each Salah, and wearing some sort of absorbent protection, she performs Salah even if the blood is flowing. She is not to have sexual intercourse except out of necessity.

The following Hadiths give support for the previous rulings:

1. Umm Salamah, the wife of the Prophet (SAW), asked the verdict of the Messenger of Allah (SAW) about a woman with excessive bleeding. The Messenger of Allah (SAW) said:

“Let her consider which days and nights she would previously have menstruation during the month before suffering from this problem. She should then give up the prayer during them. Upon the passing of the normal period, let her perform Ghusl, tie a cloth, then perform the prayer.”

(Abu Dawud and An-Nasa‘i with a Hasan Chain.)

This Hadith supports the normal case of Al-Mustahadhah.

2. The Hadith concerning Fatimah bint Abu Hubaysh, who used to have excessive bleeding. The Messenger of Allah (SAW) said to her:

“If the bleeding is black and recognizable, it is menstruation blood, if it is thus, give up the prayer. If it is the other, perform ablution after having a bath, and perform prayer since it is a blood vessel.” (Abu Dawud, An-Nasa‘i, and Ibn Hibban graded it Sahih.)

This Hadith supports the case of the one who has no menstrual cycle or one who forgot her normal period of menstruation while the blood flow was easily distinguishable.

3. The Hadith concerning Hamnah bint Jahsh who said: “I used to have severe excessive bleeding, I came to the Prophet (SAW) asking Him his verdict. The Messenger of Allah (SAW) said:

“This is only the work of Satan. So, consider your menstrual cycle to be six or seven days, then perform Ghusl. Having done so, perform the prayer twenty-four or twenty-three days, you may fast and pray. This will suffice you and do so every month as the other women do.”

(At-Tirmithi who said it is Sahih)

This Hadith supports the case of the one who has no menstrual cycle nor is she able to make a distinction between the bleeding.

An-Nifas (Postnatal Bleeding)

An-Nifas is the blood that flows from the vagina after childbirth. It has no minimum limit. Whenever she becomes pure, by the end of the blood flow, then she performs Ghusl and performs Salah. As for sexual intercourse, it is undesirable before forty days have passed, since it may cause harm to her. Its maximum limit is forty days. Umm Salamah, may Allah be pleased with her, said: “The woman who gave birth would sit for forty days. I asked the Messenger of Allah (SAW): ‘How many days does the woman sit after giving birth?’ The Messenger of Allah (SAW) said: “Forty days, unless she becomes pure before that.”

“(At-Tirmithi who considered its transmission deficient, and Al-Hakim who graded his version Sahih)

Accordingly, after forty days, the woman experiencing Nifas performs Ghusl, performs Salah, and fasts even if does not seem to be pure yet, in which case she follows the rules for case of Al-Mustahadhah.

According to some of the people of knowledge, the woman experiencing Nifas should wait for fifty or sixty days. However, waiting for only forty days is safer for her religion.

Determining Purity

Purity can be recognized by two things:

1. The white, clear, discharge which comes out indicating purity.

2. The drying. This means that she inserts a piece of cotton for absorption. She should do this before going to sleep, when she awakes, she can inspect it to see if she has become pure or not.

What is Not Allowed Due to Menstruation and Postnatal Bleeding

1. Sexual intercourse. Allah the Almighty said:

(And do not go unto them till they are purified.) (2:22)

2. Salah and fasting. Fasting is to be made-up after purity, but Salah is not to be made-up. The Messenger of Allah (SAW) said:

“Is it not the case that when the woman menstruates, she does not pray nor fast?”

(Al-Bukhari)

‘A‘ishah, may Allah be pleased with her said, “We experienced menstruation during the lifetime of Allah’s Messenger (SAW). We were ordered to make-up the fasts, and we were not ordered to make-up the prayers for it.” (Al-Bukhari)

3. Entering the Masjid. The Messenger of Allah (SAW) said:

“I do not make the Masjid permissible for menstruating, nor the one in a state of sexual impurity.” (Abu Dawud)

4. Reading the Qur’an. The Messenger of Allah (SAW) said:

“The one in a state of sexual impurity and the menstruating are not to recite anything of the Qur’an.” (See earlier)

5. Divorce. A menstruating woman is not to be divorced while on her menses. Rather one should wait until the period she becomes pure, then she may be divorced without touching her (without having sexual intercourse with her).

This is due to the narration of Ibn ‘Umar, may Allah be pleased with him, that he divorced his wife while on her menses. Allah’s Messenger (SAW) ordered him to return to her and wait until she became pure. (Al-Bukhari)

What is Allowed During Menstruation and Postnatal Bleeding

1. Fondling, and embracing without disturbing the vagina.

This is due to saying of Allah’s Messenger (SAW):

“Do whatever you want except for intercourse.” (The group with the exception of Al-Bukhari)

2. Remembrance of Allah the Almighty, since there is no legislated prohibition against it.

3. Assuming the state of Ahram, standing on the Day of ‘Arafah, and all other rituals of ‘Umrah and Hajj except for Tawaf. The Messenger of Allah (SAW) said to ‘A‘ishah, may Allah be pleased with her:

“Do the rituals that the pilgrims do; but do not make Tawaf before you become pure.”

4. Eating and drinking with them. ‘A‘ishah said: “While I was having menstruating, I used to drink and give the vessel to Allah’s Messenger where he would drink from the very same place I drank.” (Muslim) ‘Abdullah bin Mas’ud, may Allah be pleased with him, said: “I asked the Prophet (SAW) about eating with the menstruating woman. He (SAW) said:

“Eat with her.” (Ahmad and At-Tirmithi who said it was Hasan)

Reconciliation

Thu, 12 May 2022 17:10:54 GMT

Reconciliation

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Its Definition

Reconciliation is contract between two disputants in order to solve their problems peacefully. For example, if someone believes and claims to have some rights due from another, and the defendant confesses to it although he does not know about it, thus, a reconciliation is made to avoid any further dispute over it as well as to get rid of any swearing, which would be required of him in the case of his denial.

Its Ruling

Reconciliation is a permissible act. Allah (SWT) said:

(There is no sin on them both if they make terms of reconciliation between themselves; and making reconciliation is better.) (4:128)

The Messenger of Allah (SAW) said:

“ Reconciliation among the Muslims is permissible, except the reconciliation which makes unlawful something which is lawful or makes lawful what is unlawful.”

(Abu Dawud and At-Tirmithi, who graded it Sahih )

Its Categories

There are three types of reconciliation related to financial matters:

A. Reconciliation on the claim or agreement. This is when someone claims some right upon another, and the latter agree to give him what he claims in order to reconcile without denying the plaintiff his right. For example, he deducts some amount from the loan, which he originally agreed to pay him. It could also be giving him a gift from the asset that he confessed to pay for. It could also be making reconciliation by giving something other than what he agreed. For example, he agreed to give him a house, but he gives him some cash payment, or he agreed to give him an animal, but instead he gives him a garment.

B. Reconciliation with denial. [1] A person claims that he has some right over another, but the defendant denies it. Thereafter, he makes reconciliation to give something in order to drop his claim over it, because he wishes to avoid any dispute and swearing that is required of him if he denies the claim.

C. Reconciliation over silence. This is when a person claims some right upon another. However, the defendant remains silent, neither confirming nor denying it. Therefore, the defendant makes some reconciliation with the plaintiff so that he will drop the claim and abandon the dispute.

___________________________________________

[1] Imam Ash-Shafi‘I, may Allah have mercy upon him, was of the view that a reconciliation is not valid in the case of denial, contrary to the view of the majority.

----------------------------------------------

Its regulations

The following are the laws of the reconciliation:

1) The reconciliation concerning a thing that is claimed without taking it is similar to a sale. In terms of permissibility, restrictions and other related rules of trading, such as returning what is defective, receiving it or rejecting it in case of injustice and inequity, and preemption on the neighboring properties that are undivided, etc. All these rules are similar to that of reconciliation. Therefore, if a person has a claim against another regarding a house and he reconciled with him for a garment, however, he made a condition that it should not be worn by so-and-so, then in such case reconciliation is not valid. This is because it will be like a sale in which he made a condition that invalidates the contract. If someone claims a cash payment of dinars, but the other reconciled with the payment dirhams on credit, such reconciliation is not valid. This is because possession of the currency on the spot is the condition of the deal when exchanging currencies. If a person claims a garden, but the other reconciles with a half of the house, the partner of the house has the right to demand the preemption of half of it in which the reconciliation was made. If a person made reconciliation by accepting an animal due to a claim, and then he found it to be defective, he is then free to accept it or return it. Likewise, reconciliation made with the kinds of items that are different than that which he claims is similar to selling in the rest of its rulings.

2) If one of the two reconcilers knows that he is lying, his reconciliation is invalid, and whatever he takes by way of reconciliation is forbidden for him.

3) Whoever confesses to have an obligation, but he refuses to fulfill it unless he is given something (in return), then that is not permissible for him. This is like a person who confesses to owing a thousand dinars, but he refuses to pay it unless five hundred of it is deducted. However, if he does not make any condition to deduct anything from it, but the person to whom the money is due gives a generous grant from himself or he deducts from the amount owed due to the intercession of someone else, the confessor is allowed to accept it. This is due to the authentic narration in which the Messenger of Allah (SAW) told the people whom Jabir owed a debt to decrease his debt by half. (AL-Bukhari)

It is also reported that Ka ‘b bin Malik sought repayment of a debt from Ibn Abi Hadrad in the Masjid and their voices became so loud that the Messenger of Allah (SAW) heard them in his apartment. Thus, he came out to them and called Ka ‘b Ka ‘b answered, “I am here at your service, O Messenger of Allah.” Then the Prophet (SAW) made a gesture to him to lower his debt by half. Ka ‘b replied, “I have already done so, O Messenger of Allah.” The Prophet (SAW) then said (to Ibn Abi Hadrad): “ Get up and pay him .” (AL-Bukhari)

4) If he reconciles with his partner that he will open a window or a door in a wall for a specific compensation, such reconciliation is valid because it is similar to a trade.

Textual Format for Writing an Agreement of Reconciliation

In the Name of Allah (SWT). All praise is due to Allah and may peace and blessings be upon His Prophet (SAW).

“So-and-so has reconciled with so-and-so due to his claim that he owns and has the right to such and such house (being specific and mentioning its features). So-and-so defendant currently possesses this house. After they both disputed over this claim, the first reconciler confessed to what the other claims. It is endorsed by legal attestation that the amount to be paid for reconciliation is such and such dirhams, or to give such and such things as a legalized reconciliation. Both are satisfied with this and agree to it. The first reconciler has paid to the second everything that is to be paid as the reconciliation, and he possessed the same in a completely legal manner. The above-mentioned second reconciler has agreed that he does not have any further right or dues upon the first reconciler in demanding anything related to the house. He also has no claim, demand, ownership or semi-ownership, benefit, right to benefit, or anything else small or large. They both agree to all of this as a legal agreement. This is executed by such and such method.”

Recognizing the Grace of Allah, yet denying it is disbelief

Thu, 12 May 2022 15:38:19 GMT

Recognizing the Grace of Allah,

yet denying it is disbelief

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Allah the Almighty said:

“They recognize the Grace of Allah, yet they deny it (by worshipping others besides Allah) and most of them are disbelievers (deny the Prophethood of Muhammad SAW).” (16: 83)

Mujahid has stated: The sayings of a man as “The wealth is mine. I have inherited it from my elders.”

Aun bin Abdullah says: They say, “If so-and-so would not have been, such and such would not have occurred.

Ibn Qutaibah said: “They say that these blessings are the result of their deity’s intercession.”

After the Hadith of Zaid bin Khalid (in Chapter 30), in which Allah said: “In this morning, some of My slaves remained as true believers and some became disbelievers…” Abul-Abbas (Ibn Taimiyah) said: “Such commandments have occurred frequently in Qur’an and Sunnah. Allah condemns those who attribute His Blessings and Mercy to others whom they associate with Him.

Some other scholars of earlier days cite its example as – “wind was blowing favorably” and “the sailor was wise and experienced.” And likewise are the statements of most of the people.

Important issues of the Chapter

1) Recognition of the blessings and description of their denial.

2) All types of denial are known to most of the people.

3) Naming such statements as the denial of the blessings.

4) Combination of two opposites in the heart.

Put your Trust in Allah

Wed, 11 May 2022 20:37:12 GMT

Put your Trust in Allah

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Allah the Almighty said:

“Put your trust in Allah if you are believers indeed.” (5: 23)

He the Most Exalted said:

“The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses (this Qur’an) are recited unto them, they (i.e., the verses) increase their Faith; and they put their trust in their Lord (Alone).” (8: 2)

He (SWT) said:

“O Prophet (Muhammad SAW)! Allah is sufficient for you and for the believers who follow you.” (8: 64)

He (SWT) said:

“And whosoever puts his trust in Allah, then He will suffice him.” (65: 3)

Narrated Ibn Abbas (R.A.):

“Allah (Alone) is sufficient for us, and He is the Best Disposer of Affairs (for us),” was said by Ibrahim (A.S.) when he was thrown into the fire; and it was said by Muhammad (SAW) when they (i.e. hypocrites) said, “Verily the people (pagans) have gathered against you (a great army), therefore, fear them, but it only increased them in Faith.” (Al-Bukhari and An-Nasa’i).

Important issues of the Chapter

1) To have trust (Tawakkul) in Allah, is a religious duty.

2) Trust upon Allah (Tawakkul) is a condition of Faith (Iman).

3) Explanation of the verse in Al-Anfal (8: 2).

4) Explanation of the verse in Al-Anfal (8: 64).

5) Explanation of the verse in At-Talaq (65: 3)

6) Importance of the words ‘Allah (Alone) is sufficient for us and He is the Best Disposer of affairs (for us).” These were the words said by Ibrahim (A.S.) and Prophet Muhammad (SAW) at the time of distress.

Prohibition of evil thoughts regarding Allah

Wed, 11 May 2022 20:27:25 GMT

Prohibition of evil thoughts regarding Allah

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Allah the Almighty said:

“They thought wrongly of Allah--------the thought of ignorance. They said, ‘Have we any part in the affair?’ Say you (O Muhammad (SAW): ‘Indeed the affair belongs wholly to Allah.’ They hide within themselves what they dare not reveal to you, saying: ‘If we had anything to do with the affair, none of us would have been killed here.’ Say: ‘Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death,’ but that Allah might test what is in your breasts; and to Mahis ^[1] that which was in your hearts (sins), and Allah is All-Knower of what is in (your) breasts.” (3: 154)

Allah the Most Exalted said:

“Who think evil thoughts about Allah, for them is a disgraceful torment.” (48: 6)

Ibn Al-Qaiyim (R.A.) said regarding the first verse: “The ‘thought of ignorance’ is explained as meaning that Allah (SWT) will not help the Messenger (SAW) and his mission will soon fade away. It is also explained as meaning that the afflictions he suffered were not due to Divine Preordainment from Allah and His Wisdom. It is therefore explained as the denial of Wisdom and Decree and denial that the mission of His Messenger (SAW) would be completed and that it would prevail over all other religions. These were the evil thoughts in the minds of Munafiqun (hypocrites) and Mushrikun (polytheists) which are mentioned in Surat Al-Fath as Su-uz-Zan (evil thoughts). Su-uz-Zan (evil thoughts) are against what is befitting the Most Perfect. Neither do they befit His Wisdom and Praiseworthiness nor His True Promise. Any person who thinks that the falsehood (Satan, polytheism etc.) will prevail over truth (Islamic Monotheism) continuously and would cause truth to vanish; or who denies that things occur due to Allah’s Decision and Decree; or who denies an overriding wisdom behind His Decree that is deserving of praise and thinks that such is due to an arbitrary purposeless will: these are the thoughts of those who disbelieve. Woe to those who disbelieve of the punishment of Hell

“Most people think the worst of Allah with regards to what affects them in particular and what He does with others. No one is safe from that, except who truly knows Allah and His Names and Attributes, and the necessity of His Wisdom and Praise. Let the intelligent recipient of good advise look closely at himself in this matter and let him repent to Allah and beg His forgiveness for having harbored the worst thought about his Lord. If you were to look closely at (such individuals), you would see in him distress and annoyance with what Allah has decreed, blaming, and finding fault in it, and thinking, it should rather be such and such. ________________

^[1] This word Mahis has three meanings: (1) to test, (2) to purify, (3) to get rid of. (Tafsir Al-Qurtubi)

-----------------------------

In this thought, some are up to lesser extent and others up to greater. Examine yourself: Are you free from such thoughts? If you are saved from it, you have been saved from a great calamity. But if not, I cannot regard you as saved!”.

Important issues of the Chapter

1) Explanation of the verse in Al-Imran (3: 154).

2) Explanation of the verse in Surat Al-Fath (48: 6)

3) Notice that the worst estimation of Allah (Su-uz-Zan) is of uncounted variety.

4) Only the person who knows himself and (true meaning of) the Names and Attributes of Allah is safe from harboring such thoughts.

Prohibition of cursing the Wind

Wed, 11 May 2022 20:11:32 GMT

Prohibition of cursing the Wind

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It is narrated from Ubai bin Ka‘b (R.A.) that Allah’s Messenger (SAW) said:

“Do not curse the wind. If you see that which is displeasing to you then say: ‘O Allah, we ask of you the good of this wind and the good of what is in it and the good that it is commanded to bring along with it. And we seek your protection, from the harm of this wind and the evil of what is in it and the evil that it is commanded to bring along with it.”

[At-Tirmidhi graded this Hadith as Sahih (sound)].

Important issues of the Chapter

1) Cursing of wind is prohibited.

2) Guidance to beneficial words when someone sees that which he dislikes.

3) The wind is commanded by Allah’s Order.

4) The wind may be ordered with good as well as harm.

Private Pastures

Wed, 11 May 2022 20:04:35 GMT

Private Pastures

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Its Definition

The private pasture is a piece of uncultivated land that is kept protected from grazing in order to increase its grass, and thus private domestic cattle can be allowed to graze therein.

Its Ruling

It is not permissible for anyone to use the Muslims’ public land as a private pasture whether it may be a cubit of land or more. The Muslim ruler is exempt from this rule if the pasturing of it is beneficial for the public welfare of the Muslim community.

This is due to the Messenger of Allah’s statement:

“There is no private pasture except that it is for Allah and His Messenger.” (Al-Bukhari)

This Hadith shows that no one has the right to take an uncultivated land into a private pasture except Allah and His Messenger (SAW) and a Khalifah, who is the Muslim ruler. Moreover, this Hadith indicates that the Muslim ruler should not use the uncultivated lands as private pastures unless it is for the best interest of the Muslim community and their welfare. This is because whatever is for Allah and His Messenger (SAW) must be spent in the way of righteousness and well being of the public. For example, the fifth portion of the war booty, warless gained spoils, and fifth of the buried treasures. The Messenger of Allah (SAW) designated An-Naqi ‘as a private pasture for camels and horses of Jihad (Al-Bukhari). Likewise, ‘Umar designated a private pasture of land and when something was said to him regarding that he said, “The wealth is the wealth of Allah, and the servants are servants of Allah. By Allah! By Allah! Were I not using it in the way of Allah, I would not have made a single hand span of the land a private pasture.” (Al-Bukhari with a different wording.)

Its Regulations

There are laws that apply to the uncultivated private pastures:

1) No one may designate a private pasture except the Muslim Khalifah and their leader. This is due to the Messenger of Allah’s statement:

“There is no private pasture except that it is for Allah and His messenger.” (This Hadith has already preceded.)

2) No land should be used for private pasture except if it is uncultivated and is not owned by anyone else.

3) The Khalifah should not use the private pasture for his own personal use. Rather, he should use it for the welfare of the Muslim community.

4) That which the government designates as private pasture areas on certain mountains for the growth of forest trees is included in this ruling by analogy. This should be reviewed in detail. If it is beneficial for the public welfare of the Muslim community, the government should approve of it. If it seems to be harmful to the Muslims and of no benefit to them, the government should not approve of it. This is because there is no private uncultivated pasture except that it belongs to Allah and His Messenger (SAW).

Pawning and Mortgaging

Wed, 11 May 2022 19:51:30 GMT

Pawning and Mortgaging

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Its Definition

It is the security for a debt against an article that can cover it or its value (in case of non-fulfillment). For example, a person seeks to borrow something from another as a debt and the latter demands from the former to give him an article as a security, such as an animal, real estate properties, or something else, in order to secure the debt. If the fixed term ends and he does not repay the debt, he can take it from the collateral that is kept with him. The creditor is called the Murtahin, the debtor is called the Rahin and the article given as collateral is called rahn.

Its Ruling

Pawning or mortgaging is permissible. Allah (SWT) says:

(And if you are on a journey and cannot find a scribe, then let there be a pledge taken (mortgaging).) (2:283)

The Messenger of Allah (SAW) said:

“The one who pawned an item has not been completely closed off from it; any increase in its value goes to him and any loss or liability must be borne by him.” ( Ash-Shafi‘i, Ad-Daraqutni and Ibn-Majah, and it is Hasan due to its numerous routes of transmission.)

Anas said, “The Messenger of Allah (SAW) pawned his armor with a Jew in Al-Madinah, and he took some barley for his family from him.” (Al-Bukhari)

Its Regulations

The regulations for pawning are as follows:

1) The collateral must be owned by the debtor and not the creditor. If the debtor seeks to take the collateral back from the possession of the creditor, he may not do so. As for the creditor, he may return the collateral, because it is his right in this regard.

2) Anything that is not valid for selling, is also not valid to put them up as collateral. The fruits and crops before the appearance of their goodness are an exception to this rule. The sale of such produce is forbidden, but using them as collateral is permissible. This is because there is no deceit of the creditor involved, as his debt is still confirmed as an obligation (to be repaid) even if the vegetation or fruits are damaged or ruined.

3) Whenever the fixed term of the collateral ends, the creditor can demand the repayment of the debt. If the debtor pays the debt, the creditor returns the collateral to him. Otherwise, his due should be deducted from the collateral, which is kept in his possession. If the collateral is used in trading and earns yield and growth, the creditor should recover his debt from it. If he fails to deduct, he can sell the article from his custody and deduct his due from it. Whatever is left after his deduction should be return to the debtor. If he cannot recover the whole debt even after selling the article and deducting the amount due, the rest of the amount will remain due to the debtor.

4) The pawned article will be entrusted to the creditor. If the article is damaged due to his negligence or breaking it, he will be responsible for it. If he does not cause its damage, he will not be responsible for it and the debt will continue to remain in the obligation of the debtor.

5) It is permissible to keep the pawned article with an honest person other than the creditor. This is because the objective of collateral is to secure the debt, and by keeping it with a trustworthy person it is achieved.

6) If the debtor stipulates a condition that the pawned article should not be sold after the fixed term ends, such collateral will become invalid. Similarly, if the creditor makes a condition that when the fixed term ends and the debtor does not return the debt to him, the pawned article will be belong to him, such collateral is also invalid.

The Messenger of Allah (SAW) said:

“The pawned item is not completely closed off; any increase in its value goes to him and any loss or liability must be borne by him.” (Ibn Majah with a Hasan chain of narration.)

7) If any dispute arises between the creditor and debtor over the value of the debt, the statement of the creditor should be accepted by his swearing an oath. This is the case if the debtor does not produce any proof. If they both disagree about the pawned article, for example, the debtor claims that an animal with its child was the pawned article, but the creditor denies it and claims that it was only the animal. In such case, the statement of the creditor should be accepted by his swearing an oath, unless the debtor produce evidence to prove his claim.

The messenger of Allah (SAW) said:

“The proof is to be provided by the plaintiff, otherwise the defendant has to take an oath.”

( Al-Bayhaqi with a Sahih chain of narration and its basis is in Al-Bukhari and Muslim.)

8) If the creditor claims that he returned the pawned article and the debtor denies it, the statement of the debtor is accepted by his swearing an oath, unless the creditor produces the proof to confirm that he returned the article.

9) It is permissible for a creditor to use a pawned animal for his ride and drink its milk if such usage does not exceed his actual expenditures on the pawned animal. He must observe fair and just consideration regarding the use of the collateral and therefore, he should not benefit from it more than the actual expenses that he spends on it. The Messenger of Allah (SAW) said:

“A pawned animal can be used for riding due to his spending on it if it is collateral, and the milk of a pawned camel may be drank due to his spending on it if it is collateral. The responsibility of carrying for it and feeding it is upon the one who rides on its back and drinks its milk. (Al-Bukahri)

10) The earnings received from the collateral such as rent, yield and progeny belong to the debtor. Therefore, it is his responsibility to give it drink and provide whatever it requires for its livelihood. The Messenger of Allah (SAW) said:

“A pawned item belongs to the one who gave it as collateral. Any increase in its value goes to him and any loss or liability must be borne by him.” (A similar Hadith has been mentioned previously. )

11) If the creditor spent on the pawned animal without permission from the debtor, he does not have the right to demand it from him. In cases where obtaining such permission is too difficult because he is far away, then he can demand reimbursement from him for what he spent on it. This applies only if he spent on it with the intention of seeking reimbursement for it from the debtor. Otherwise, it is not refundable to him, because whoever perform an act voluntarily, he has no right to demand compensation for it.

12) If a pawned building becomes damaged and the creditor repairs it without permission from the debtor, he has no right to demand compensation from him for it. If a damaged item becomes too difficult to remove, such as a piece of wood or a rock, he can demand its labor charge from the debtor.

13) If the debtor dies or becomes bankrupt, the creditor has more right to the pawned article than other people whom the debtor owes. If the fixed term ends, he can sell it and recover his debt from it. Whatever is left over after his deduction should be returned to the debtor. If the debt is not covered by selling the collateral, he should share the rest of debt with other debtors.

Textual Format for Registering the Mortgage

In the Name of Allah and all praises are due to Him.

“So-and-so agrees that he owes a debt of such and such amount payable to so-and-so. The fixed term of the debt is the end of so-and-so month or year. The above-named has given collateral under the custody of the named creditor being a security for his above-mentioned debt. The above mentioned will be in his possession and under his custody until the term expires. The collateral is the entirety of such and such building or the entirety of such and such thing, which is legally sound, free from any defects, possessed and held by the creditor. Therefore, the above said collateral is legally acceptable to the creditor. This agreement has been ratified on such and such date.

Other Dealings Al-Qardh (Lending and Loans)

Wed, 11 May 2022 18:46:15 GMT

Other Dealings

Al-Qardh (Lending and Loans)

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Its Definition

The Qardh (loan) linguistically means cutting. In Islamic terminology, it means paying an amount of wealth to someone who wants to benefit from it, then he returns it to him later. For example, a needy person asks someone, whose donation is legally acceptable: “Give me such and such amount of money or commodity or animal as a loan or credit for a fixed period and I will return it to you.” Therefore, he gives it to him.

Its Ruling

Lending a loan is a recommended act for those who are able to give loans. This is due to Allah’s statement:

(Who is he that will lend Allah a goodly loan: then (Allah) will increase it manifold to his credit (in: repaying), and he will have (besides) a good reward (i.e., Paradise).) (57:11)

The Messenger of Allah (SAW) said:

“Whoever relieves his brother of a difficulty from the difficulties of this world, Allah (SWT) will relieve him of a difficulty from the difficulties of the Day of Resurrection.” (Muslim)

As for the one who receives a loan, it is permissible and allowed and there is no harm in it. This is because the Messenger of Allah (SAW) himself borrowed a virgin camel and he returned a better camel.

The Messenger of Allah (SAW) said:

“Verily from the best of people are those who are the best of them in repaying loans.” (Al-Bukhari)

Its Conditions

The conditions of loans are as follows:

1) To know the amount of the loan by measurement, weight, and quantity.

2) To know the description of the loan, and the age if it is an animal.

3) The loan should be from someone whose loan is valid. Therefore, the loan is invalid from one who does not own what is loaned, as well as from those who are immature and insane.

Its Regulations

There are certain laws for lending a loan:

1) What is loaned is thereafter owned by possession. Whenever the receiver of the loan takes possession of it, he owns it and thus the loan will be under his obligation.

2) Lending a loan is permissible for a fixed term. However, it is better to lend a loan without a fixed term, due to what it contains of gentleness and kindness towards the borrower.

3) If the loaned article remains in the same condition that it was in on the day that the loan was received, it is returned to the lender. If it changes by a decrease or increase in it, a similar thing should be returned to him, if a similar thing is available. Otherwise, he should repay its value.

4) If the loaned article bears no expense in carrying it, the receiver can return it to the lender wherever the latter wishes. Otherwise (if there is expense involved), the receiver of the loan has no obligation to repay it at other than its place (where he borrowed it).

5) Any profit that the loan brings to the lender is forbidden, whether it is an increase in the loan, an improvement to it or any other benefit, which is outside of the concept of loaning. Particularly, when the lender and the receiver of the loan have made an agreement in this regard. However, if there is some benefit given to the lender simply due to an act of kindness from the borrower, there is no harm in that. This is because the Messenger of Allah (SAW) gave a choice camel in return for a small virgin camel that he had received as a loan. Then He (SAW) said:

“Verily from the best of people are the best of them in repaying loans.” (Al-Bukhari)

An Entrustment

Its Definition

The entrustment refers to something that is left behind, such as money or other things, with someone who will keep it and return it to the owner whenever he requests it.

Its Ruling

Entrustments are lawful. Allah (SWT) says:

(Let the one who is entrusted, discharge his trust (faithfully).) (2:283)

He also says:

(Verily, Allah commands that you should render back the trusts to those whom they are due. (4:58)

The Messenger of Allah (SAW) said:

“Render back the trust to the one who entrusted you, and do not cheat the one who cheated you.” (Abu Dawud and At-Tirmithi, who graded it Hasan)

The entrustment is a kind of trust. The rule of the trust varies in different situations. Sometimes the acceptance of the trusts becomes obligatory upon the Muslim. This when the Muslim is forced to have someone store his money, and there is no one else available to keep it other than that person. Sometimes keeping someone’s wealth for them is a recommended act, if the owner of it requests someone to keep it although he is able to keep it himself. This is because such an act is considered mutual cooperation in righteousness as Allah commands in His saying:

(Help you another in Al-Birr and At-Taqwa (virtue, righteousness and piety). (5:2)

Sometimes accepting the trust or deposit becomes disliked if one is unable to keep the money.

Its Regulations

1) Both the depositor and the one who keeps the trust should be among those who are responsible and mature (i.e., sane in mind, legally responsible). Therefore, it is not allowed for the child or the insane to entrust someone with something or to be entrusted.

2) The one who keeps the trust is not a guarantor if the item is damaged without his negligence or excessiveness.

The Messenger of Allah (SAW) said:

“There is no guarantee upon the one who is given a trust.” (Ad-Daraqutni and there is weakness in its chain of narration. However, the majority of scholars act according to it.)

The Messenger of Allah (SAW) said:

"Whoever is given a trust has no obligation of guarantee upon him.”

(Ibn Majah and there is weakness in its chain of narration) ^[1]

3) It is permissible for the depositor to request the return of the item whenever he wants it, and as well as for the one entrusted to return it whenever he wishes.

4) The one entrusted has no right to obtain any sort of benefit by usage of the item, except with the permission and approval of the depositor.

5) If any dispute arises over the return of the trust, the claim of the one who keeps the deposit should be accepted by his swearing. If the depositor produces the proof claiming that the deposit had not been returned to him, then his claim should be accepted.

Recording the Deposit

(a) Textual Format for Recording the Deposit:

“So-and-so agrees that he has possessed and received from so-and-so such and such amount. This occurred in the manner of a legal deposit. It is obligatory upon him to keep and protect the deposit in the proper way and location according to the instructions of the depositor. The above-mentioned depositor was present and attested to this record by a legal attestation.”

(b) Textual Format for Recording the Return of the Deposit:

“So-and-so agrees that he has possessed and received from so-and-so an amount of such and such as a legal possession. Therefore, this amount has come to him and is in his hand and possession. This amount is exactly equivalent to what he deposited with the entrusted before this date. He has not delayed anything from it, more or less. The payer also attests to this fact as a legal attestation. This has occurred on such and such date.”

^{__________________________________________}

^[1] The meaning of this Hadith is that if something entrusted to someone becomes damaged or destroyed, he is not responsible for it as long as there was no negligence or destructive misuse involved.

-------------------------------------

Gratuitous Loan

Its Definition

A gratuitous loan refers to a thing that a person gives to another for his benefit for some time and then he returns it to him. For example, a Muslim borrows a pen from another for writing or a garment for wearing, then he returns it to him after using it.

Its Ruling

Giving a gratuitous loan is permissible. Allah (SWT) said:

(Help you one another in Al-Birr and At-Taqwa.) (5:2)

Allah (SWT) said:

((And (those who) withhold Al-Ma ‘un (small kindness).)) (107:7)

The Messenger of Allah (SAW) said to Safwan bin Umayyah at the battle of Hunayan, when he borrowed a coat of armor from him:

“Nay, it is a loan with a guarantee (of return).” (Abu Dawud, Ahmad, and An-Nasa’I, and Al-Hakim graded it Sahih).

The Messenger of Allah (SAW) said:

“There is no owner of camels, cows or sheep, who does not give their due except that he will be made to sit at a spot of flat land for them on the Day of Resurrection. Then the ones with cloven hooves will trample him, and those with horns will butt him. There will no lean ones or ones with broken horns among them.”

We said, “O Messenger of Allah (SAW)! What is their due?” He (SAW) replied:

“Lending their males for studding, loaning out their buckets, lending them for usage, allowing them to be milked while they drink water and allowing them to be used in the way of Allah (SWT).” (Al-Bukhari)

The ruling of the gratuitous loan is that it is recommended. Allah (SWT) said:

(Help you one another in Al-Birr and At-Taqwa.) (5:2)

The giving of gratuitous loan is compulsory upon one if a Muslim is compelled to borrow something from him while he himself is in no real need of it, and his Muslim brother needs it for certain.

Its Regulations

There are certain laws concerning gratuitous loans:

1) Only lawful things may be given as gratuitous loans. Therefore, it is not permissible to give a female slave as a gratuitous loan to be used for sexual relations. A Muslim should not be given as gratuitous loan for the service of a disbeliever. Perfume or a garment should not be given as gratuitous loan for a prohibited purpose. This is because cooperating in that which is sinful is a prohibited act. This is due to Allah’s statement:

(But do not help one another in sin and transgression.) (5:2)

2) If the lender (loaner) stipulates a guarantee as a condition for his gratuitous loan, the borrower is responsible for it if he damages it. This is due to the Messenger of Allah’s statement:

“Muslims are bound to their contractual conditions.” (Abu Dawud and Al-Hakim)

If he did not include such a condition of guarantee and the loaned item became damaged without his negligence or excessiveness, he is not responsible for it. However, it is preferable to have a guarantee. This is due to the Messenger of Allah’s statement to one of his wives who broke a food vessel:

“Food for food and container for container.” (Al-Bukhari)

If it becomes damaged due to his negligence and excessiveness, he (the borrower) will be responsible for providing something similar to it or (paying) its value. This is due to the Messenger of Allah’s statement:

“The hand which takes is responsible till it renders back.” (Abu Dawud, At-Tirmithi, and Al-Hakim, who graded it Sahih)

3) The borrower is responsible for the expenditure of returning it. For example, if the loan item cannot be carried except with the help of a laborer, or fare of a taxi. This is due to the Messenger of Allah’s statement:

“The hand which takes is responsible till it renders back.”

4) It is not permissible for a borrower to rent out what he borrowed. However, there is no problem with him letting someone else borrow the item if he is certain that the original loaner would approve of that. If he is not certain that the original owner would mind him lending it out to someone else, it is not permissible for him to do so.

5) If a person loans a wall for placing a piece of wood (in it), for example, it is not permissible for him to take back his loan until the wall in question has collapsed. Similarly, whoever loans some land for farming, it is not permissible for him to take his land back until the crop is harvested, as this would cause harm to the Muslims, which is forbidden.

6) If a person loans something for a fixed period, it is recommended that he not seek its return until after the fixed term expires.

Textual Format for Recording a Gratuitous Loan

“So-and-so has given a gratuitous loan to so-and-so. That loan is for him, in his possession and under his control. That is the whole of such and such building, or such and such plant, or such and such garment or such and such riding animal. This is for his occupation, wearing, or riding the above-mentioned thing for a period of such and such time or for a distance of such and such. This is a valid gratuitous loan, which is lawful, guaranteed and returnable after its use when its period expires. The borrower received the same as per a legal receipt. Thus, this came into his possession and under his control according to the details that they mutually agreed to. Both of the parties have agreed to all of the above contents as per a legal agreement. This has been registered on such and such date.”

One should not say : “My Slave (Male or Female)”

Wed, 11 May 2022 17:03:55 GMT

One should not say : “My Slave (Male or Female)”

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In As-Sahih (Muslim), Abu Hurairah (R.A.) narrated that Allah’s Messenger (SAW) said:

“One of you should not say, ‘Feed your Lord (Rabbaka), help your lord in performing ablution, but he should say, ‘My master (e.g. Feed your master instead of lord, etc.) (Saiyidi)’ or ‘My guardian’ (maulai), and one should not say, ‘My slave (‘Abdi), or ‘My slave-girl (‘Amati), but he should say ‘My lad (Fatai), ‘My lass (Fatati)’ and ‘My boy (Ghulami).”

Important issues of the Chapter

1) Forbiddance of saying: “My slave-boy” or “My slave-girl.”

2) The slave should not say: “My lord”, nor should it be said to him: “Feed your lord”.

3) Teaching the master to instead say: “My lad”, “My lass” and “My boy.”

4) Teaching the slave to instead say: “My master” or “My guardian.”

5) The point here is to emphasize Tauhid in the fullest, even in one’s expressions.

On Soothsayers and the like

Wed, 11 May 2022 16:53:05 GMT

On Soothsayers and the like

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Muslim recorded in his Sahih, from some of the wives (Hafsah) of the Prophet (SAW) that he said:

“Whoever goes to a fortuneteller and asks him something and believes in his words, will have his prayer (SALAT) rejected for forty days.”

Abu Hurairah (R.A.) narrated that the Prophet (SAW) said:

“Whoever visited a soothsayer and believed in his words, has denied the Revelation to Muhammad (SAW) (i.e., Qur’an).” (Abu Dawud)

The other four Hadith collectors and Al-Hakim equally reported this Hadith (of Abu Hurairah R.A.) and classified it as Sahih (sound):

“Whoever visits a fortuneteller or a soothsayer and believes in his words, has disbelieved in what was revealed to Muhammad (SAW).”

Abu Ya ‘La reported a similar Hadith from Ibn Mas‘ud (R.A.) with good Isnad but as Maw’quf (untraceable).

Imran bin Husain (R.A.) narrates in a Marfu ‘Hadith that Allah’s Messenger (SAW) said:

“He is not from us who seeks omens or has omens interpreted for him (i.e., At-Tiyarah); or who practices fortunetelling or has his fortune told; or who practices sorcery and magic or goes to have it done for him; and whoever goes to a Kahin (fortune teller) and believes in what he says has disbelieved in what was revealed to Muhammad (SAW).” [Reported by Al-Bazzar with good chain of narrators].

The same Hadith was reported by At-Tabarani in AL-Aswat with a fair chain of narrators from Ibn Abbas without the words “Whoever goes to …” at the end.

Imam Al-Baghawi said, “Al-‘Arraf is a person who claims to know the matters with fore signs by which he can point to stolen items, and place of lost things and the like.” Some said, it is the Kahin; and Kahin is the one who foretells of unseen matters in the future. It is also said that it is the one who informs of the inner secrets.

Abul-Abbas bin Taimiyah (R.A.) said, “Al-‘Arraf is a name for the fortuneteller and the astrologer (Al-Munajjim), and the diviner (Ar-Rammal), and the like of them who speak of having knowledge of matters in similar ways.”

Ibn Abbas (R.A.) said about those people who write Abjad (alphabet ---- to use in soothsaying, fortunetelling etc.) and gaze at the stars i.e., believe in their influences on the earth--- “I do not see that whoever does such has any share with Allah.”

Important issues of the Chapter

1) Belief in a Kahin and faith in the Qur’an cannot coexist.

2) Declaration that to do so (i.e., believe in a Kahin) is disbelief.

3) Mention of the one whose fortune is told.

4) Mention of the one for whom an omen is sought.

5) Mention of the one for whom sorcery is done.

6) Mention of the one who learns Abjad (use of alphabet in soothsaying or astrology).

7) The difference between the Kahin and the ‘Arraf.

On saying: “If only such and such…”

Wed, 11 May 2022 16:32:31 GMT

On saying: “If only such and such…”

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Allah the Most Exalted said:

“They say: ‘If we had anything to do with the affair, none of us would have been killed here.” (3: 154)

The Almighty Allah said:

“(They are) the ones who said about their killed brethren while they themselves sat (at home): ‘If only they had listened to us, they would not have been killed.” (3: 168)

It is narrated in Sahih (Muslim) from Abu Hurairah (R.A.) the Allah’s Messenger (SAW) said:

“Seek carefully what benefits you (in the Hereafter) and seek help only from Allah and neither lose heart. If any adversity (misfortune) comes to you don’t say: ‘If I had only acted in such and such way, it would have been such and such’ but instead say: ‘Allah has decreed it and what He willed is done.’ Verily ‘If opens the way for the work of Satan.”

Important issues of Chapter

1) Explanation of the two verses in Al-Imran (3: 154 and 3: 168).

2) Clear forbiddance of saying ‘If’ when something adverse happens to you.

3) The reason being that to do so opens the way for the work of Satan.

4) Guidance to the best speech.

5) The exhortation to do good deeds which are beneficial (in the Hereafter) while seeking help only from Allah.

6) Doing the opposite (i.e. seeking help from other than Allah) is prohibited, which is weakness.

Nothing but Paradise should be asked for by Allah’s Face

Wed, 11 May 2022 16:25:29 GMT

Nothing but Paradise should be asked for by Allah’s Face

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Jabir (R.A.) narrated that Allah’s Messenger (SAW) said:

“Nothing except Paradise should be asked for by Allah’s Face.” (Abu Dawud)

Important issues of the Chapter

1) Forbiddance of asking by Allah’s Face for other things than the utmost aim (that is Paradise).

2) Affirmation of Allah’s Attribute of having the face.

None asks Intercession of Allah before His creation

Wed, 11 May 2022 15:54:47 GMT

None asks Intercession of Allah before His creation

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It is narrated from Jubair bin Mut‘im (R.A.) that he said:

An A‘rabi (a nomadic Arab) came to the Prophet (SAW) and said, “O Messenger of Allah, people are being destroyed, the children are hungry, wealth has perished (the crops are withered and the animals are perishing). So ask your Rabb to send us some rain. For we seek intercession of Allah upon you, and of you upon Allah. The Prophet (SAW) said, Subhan Allah! Subhan Allah!” ^[1] And he continued to do so until the effect of that was apparent on the faces of his Companions. He then said, “Woe to you! Do you know Who Allah is? Allah’s Sublimity is far greater than that! There is no “intercession of Allah before anyone!” (Abu Dawud__ As -Sunnah)

Important issues of the Chapter

1) The Prophet’s disapproval and rebuke on saying: “We seek intercession of Allah upon you.”

2) The change in the Prophet (SAW) from this statement was clear enough to be seen on the faces of the Companions (SAW).

3) The Prophet (SAW) did not disagree by the request for his intercession before Allah.

4) The meaning of Subhan Allah. ^[1]

5) The Muslims asked the Prophet (SAW) to pray for rain.

__________________

^[1] Literally to declare that Allah is far above His creatures and totally free of any imperfection or need.

Mocking at the Religion

Wed, 11 May 2022 15:43:46 GMT

Mocking at the Religion

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Allah (swt) said, -meaning- {If you does question them, they declare (with emphasis); “We were only talking idly and in play. “ Say (O Muhammad (saw): “Was it at Allah, and His Signs, and His Messenger, that you were mocking?”}.

As a matter of fact, mocking at something that the Prophet has been sent with is disbelief by consensus of Islamic scholars, even if he did not mean to mock really, such as being joking.

Ibn Jarir, Ibn Hatem, Abu Ash-Sheikh, and others reported that Abdu-LLah bin Omar said, ‘a man in Tabuk Battle once said, “I have not ever seen such people like our Qur’an readers, they are gluttonous coward liars”, another man then replied, “you have lied! But rather you are a hypocrite, I shall inform the Messenger of Allah (saw)”.

So the Prophet knew about that man and a Qur’anic Ayah (Verse) then descended’. Ibn Omar then said, ‘I saw that man then hanging himself (begging) by the Prophet’s camel noseband (with stones being fallen at him) and saying, “O Messenger of Allah, I was only talking idly and joking!” and the Prophet replying repeatedly, -meaning- {Say ( O Muhammad (saw): “Was it at Allah, and His Signs, and His Messenger, that you were mocking?”}

Therefore , whosoever mocks at something, which the Prophet has been sent with, is a disbeliever. Such as mocking learning Islamic Legislation or at its people, mocking at the Reward and the Punishment of Allah, or mocking at those who enjoin Al-Ma’ruf (Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (Polytheism, disbelief and all that Islam has forbidden) is disbelief as well. Or whosoever mocks at Prayers or those who perform Prayers, mocking at those who let their beards grow, or those who leave practicing Ar-Riba (usury) is a disbeliever.

Every Muslim should be severe with those who mock at his Religion even if he was a close relative, and he should not sit with him lest he should be considered one of them, for Allah (swt) said, -meaning- {Already has He sent you word in the Book, that when you hear the Signs of Allah held in defiance and ridicule, you are not to sit with them unless they turn to a different theme. If you did, you would be like them. For Allah will collect the Hypocrites and those who defy faith, all in Hell}.

Musaqah

Wed, 11 May 2022 15:31:31 GMT

Musaqah and Muzaraah

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Its Definition

Musaqah is giving palm trees, other trees, or both to one who will take care of irrigating them and the rest of their required services. This will be for a fixed portion of the fruits from the trees.

It Ruling

Musaqah is permissible. The basis of its permissibility is the practice of the Prophet (SAW) and his four rightly-guided caliphs after him. Al-Bukhari recorded from Ibn ‘Umar that the Prophet (SAW) dealt with the people of Khaybar by (stipulating that they give to the Muslim authority) half of what it (the land of Khaybar) produced of vegetation and dates. After Him (SAW) , Abu Bakr, ‘Umar, ‘Uthman and ‘Ali, may Allah be pleased with them, followed this same method of dealing.

Its Regulations

The regulations for Musaqah are as follows:

1) The palm trees or trees should be known (i.e. specified) upon concluding the contract. Therefore, the Musaqah contract will not be permissible on an unknown (i.e. unspecified) crop due to fear of any fraud, which is forbidden.

2) The portion of the worker should be fixed and specific, like one-fourth or one-fifth, for example. Such known division should be applicable to all palm trees or trees. Restricting it to only particular palm trees or trees is not allowed, as such trees may or may not be fruitful. Such a situation involves fraud, which is prohibited in Islam.

3) The worker is responsible for everything necessary for the growth and care of the palm trees or trees according to the customary practices that apply to their irrigation.

4) If there is any tax or duty that is levied on the land, it is the responsibility of the owner, not the worker, to pay them all. This is because paying the tax and duty is related to the basic land. The proof of it is that even if there is no plantation or agriculture on the land, the tax on the land would be paid. As for paying out the Zakah, it is compulsory when reaching the minimum amount of wealth of fruits liable to the payment of Zakah. This is applicable to all, whether the owner or the worker of it, since the Zakah is related to the fruit itself.

5) Musaqah contract on assets is permissible. A man giving his land to another in order to plant therein palm trees or trees, for example. Therefore, the latter will be responsible for the irrigation and land reformation until it becomes fruitful. This work is for one-fourth or one-third of the fruits of it. This deal would be made with the condition that the term is fixed until they are fruitful, for example. The worker can receive his share from both the land and the trees together.

6) The worker can appoint a substitute on his behalf in case the former is unable to resume his duties. The latter deserves to receive his share according to the contract.

7) If the worker flees before the appearance of fruits, the owner can abrogate the contract. If he runs off after the appearance of fruits, a substitute for the worker should be appointed to complete the rest of the work. The wage of such substitute will be provided from the dues of the worker.

8) If the worker dies, his inheritors should assign a substitute from their own part. Meanwhile, if both agree to abrogate the contract, the sharecropping contract becomes invalid.

Muzara‘ah (Sharecropping)

Its Definition

Sharecropping refers to a man giving a plot of land to another in order for him to farm it for a designated part of it (as payment) according to an agreement.

It Laws

The majority of the Companions, their successors and the Imams have allowed it. However, some others have prohibited it. Those who consider it permissible produce the following evidence. The Messenger of Allah (SAW) dealt with the people of Khaybar by (payment of) half of what it produced of fruits or corps. Al-Bukhari reported from Ibn ‘Umar that the Prophet (SAW) agreed with the people of Khaybar (to give to the Muslim authority) half of what it produced of fruits or crops (from the lands of Khaybar). The Prophet(SAW) used to give his wives a hundred Wasq out of it (i.e. eighty Wasq of dates and twenty Wasq of barley). ^[1]

They hold that the meaning of what was reported about a prohibition of Muzara ‘ah refers to an agreement with unspecified details. They argue based on the Hadith of Rafi ‘ bin Khadij who said, “Of the Ansar, we had more farms than anybody else (in Al-Madinah). We used to rent the land and under the condition that the yield of this plot would be for us, and the yield of that plot would be for them(as the rent). One of those plots might yield something while the other might not. So, the Prophet (SAW) forbade us to do so.” (Al-Bukhari and Muslim ). Also they say that this means that such a deal is (only) disliked (i.e. but not forbidden). Their evidence is the statement of Ibn ‘Abbas, “Verily, the Messenger of Allah (SAW) did not prohibit it, rather He (SAW) said:

“ It is better for one of you to grant his land free to his brother than to charge him a fixed rental.”

(Al-Bukhari)

Its Regulations

The regulations for sharecropping are as follows:

1) The term should be fixed for a certain period such as one year, etc.

2) The portion that is agreed to should be fixed and its due proportion known, such as half, one-third, one-fourth, etc. The agreement should specify all of the crops on the land. For example, if it is said, “Whatever produce comes from such and such, then it is for you,” this is not valid.

^{___________________________________________}

^[1] It is said that the land described was gained as ‘Fay booty and an agreement was made with the people of Khaybar regarding it. In the ‘Fay booty there is a share of the Prophet (SAW) and his family. (Publisher)

------------------------------------------

3) The owner of the land should provide seeding. In case the seeding is from the worker, it is called Al- Mukhabarah. There is a more severe disagreement about the permissibility of this kind than the former. Jabir said,“The Messenger of Allah (SAW) has forbade Al-Mukhabarah.

(Imam Ahmad with a Sahih chain of narration)

4) If the owner of the land insists on receiving the seeding from the yield before its division, and distributing the rest between the owner and the worker, then the sharecropping is not correct.

5) Renting out the land for cash payment is better than Muzara‘ah. This is due to the statement of Rafi’ bin Khadij, who said, “The Prophet (SAW) did not forbid us from renting out land for gold and silver. “

6) It is recommended that the landowner who has excess land grant it to his Muslim brother free of cost. The Messenger of Allah (SAW) said:

“Whoever has land, let him use it for cultivation, or grant it to his brother free of cost.”

( Al-Bukhari)

The Messenger of Allah (SAW) said:

“It is better for him to grant his land free to his brother than to charge him a fixed rental from its produce.” (Recorded in the Sahih)

7) The majority of the scholars hold the view that renting out land for food is a prohibited act. This is because it results in selling food for food with delay and credit, as well as inequality in weight and measure, and this is forbidden. As for the report that is related from Ahmad, in which he viewed it as permissible, it refers to Muzara‘ah, not renting out the land for food.

Make no Animal Sacrifice for Allah in a place where Sacrifice is made for other than Allah

Tue, 10 May 2022 20:35:41 GMT

Make no Animal Sacrifice for Allah in a place

where Sacrifice is made for other than Allah

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The Statement of Allah the Exalted:

“Never stand you there in. Verily, the mosque whose foundation was laid from the first day on piety is more worthy that you stand therein (to pray). In it are men who love to clean and to purify themselves. And Allah loves those who make themselves clean and pure [i.e., who clean their private parts with dust (i.e., to be considered as soap) and water from urine and stools, after answering the call of nature].’ (9:108)

Thabit bin Dahhak (R.A.) said:

A man made a vow to sacrifice a camel at a place called Buwanah, so he asked the Prophet (SAW) about it. He said, “Did the place have any idol which is worshipped, of the idols of Jahiliyah?” They answered, “No”. The Prophet (SAW) asked again, “Did the disbelievers hold any of their recurring festivities there?” They answered, “No”. Allah’s Messenger (SAW) then said, “Fulfill your vow. Verily there is no fulfilling of a vow made in disobedience to Allah, nor one that is beyond a person’s capacity.” [Reported by Abu Dawud on the conditions of verification of Al-Bukhari and Muslim].

Important issues of the Chapter

1) The explanation of the verse:

“Never stand you therein.” (9:108)

2) That disobedience of Allah leaves impressions on the earth as does obedience.

3) A problematic issue should be answered by a clear issue to eliminate any lack of clarity.

4) One who gives a religious verdict (Mufti) may ask for details if needed.

5) Vows can be specified for a particular place so long as that place is free from anything that would prohibit doing so.

6) It is prohibited to fulfill the vows in a place, if there were present any idol of the idols of the time of ignorance even being a long-time idolatry has been ended.

7) It is prohibited to fulfill the vows in a place where disbelievers had celebrated any of their recurring festivities even it was stopped since a long time.

8) A vow cannot be fulfilled what was made for any such place because it is considered a vow of disobedience (to Allah)

9) A warning against resembling the polytheists in their celebrations even if not intended (i.e., the Muslims intention would not be the same as that of the polytheists).

10) There is no valid vow in disobedience to Allah.

11) No vow is valid for that beyond the possession of a person. ^[1]

^{_________________________________}

^[1] Literally the children of Adam.

Magic and Divination

Tue, 10 May 2022 17:37:07 GMT

Magic and Divination

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These are devilish prohibited acts, which contradicts or nullifies Islamic doctrine because it occurs only via polytheist means.

1. Magic, is a hidden act with an impalpable reason:

It is called so because it happens with invisible aspects. It is incantations and some pronounced words in addition to some medicines.

Some of this magic affects hearts and bodies, it may cause sickness, death, hatred between a husband and his wife; however, its effect never occurs unless Allah allowed.

It is a devilish act, which could never be achieved unless polytheism is committed, and sacrifices are offered to malicious spirits. This is the reason why Allah coupled this act with polytheism, where the Prophet (saw) said, meaning- “Be aware of the seven destroying sins” and when they (the companions) said, “what are they”, he said, -meaning- “Shirk (Polytheism) and Magic etc.” Therefore, it is included in polytheism in two aspects:

The first one is the fact that it includes the use of devils and calling them for help and being attached to them passionately to the extent that one would do whatever these malicious spirits want. In this case, they will help this magician for he has learnt this magic from the devils, Allah (swt) -meaning- {But the Shayatin (Devils) disbelieved, teaching men magic} (2:102) Al-Baqara

The second aspect is the claim that they know the Ghaib (the invisible world, including the unseen and the pre-occurring incidents) and the claim that they share Allah with this knowledge, where this is certainly a disbelief and going astray. Allah (swt) said, -meaning- {And indeed they knew that the buyers of it (magic) would have no share in the Hereafter} (2:102) Al-Baqara

If it is as such, so no doubt that it is disbelief and polytheist whose perpetrator must be killed. This was reported about many of the Prophet’s companions.

Unfortunately, people have become lenient with the danger of magic and magicians, and even considered magic as a sort of art, for which they used to make encouraging prizes, and organize parties and competitions for magicians. Thousands of audiences attend these parties and encourage this sort of competitions. Obviously, this is the result of ignorance and slighting due to Islamic legislation.

2. Divination: is the claim of Knowing the Ghaib (the unseen world) and the pretending of perceiving incidents before they take place, in addition to the claim that they can find missed or stolen objects. All of these acts are done surely using the aid of devils who used to steal a hearing at the heaven, as Allah (swt) said, -meaning- {Shall I inform you (O people!) upon whom the shayatin (devils) descend? They descend on every lying, sinful person.} (26:221,222) Ash-Shu’ara

As a matter of fact , devils used to steal a hearing of a word said by one of the Angels and then report it to the predictor. Then the predictor reports the word to people and tells a hundred lies with it.

Allah alone has the knowledge of Ghaib (unseen world) and no one else does. So if anybody ever claims the possession of this knowledge or even believes those who do that, is in fact making a partner for Allah in what He is only qualified with.

Divination is not at all far-off polytheism because it is an approach to the devils by doing what they desire, so it is polytheism in the Divinity of Allah by pretending the share of His Knowledge. And it is polytheism in worship in an aspect that it is an approach to someone other than Allah in worship. Abu Hurairah said, ‘the Messenger of Allah (saw) said, -meaning- He who goes to a sorcerer or magician and believed in him then is an act of disbelief.

Other magicians disguise in the form of a patron to Allah who can do extraordinary acts and charisma like penetrating into a fire without being hurt. They usually do many other activities, which are actually magic deeds done by the devils. Other activities, however, are just imaginations with no real existence but rather some sight illusions exactly as pharaoh’s magicians did with ropes and sticks.

Sheikh Al-Islam Ibn Taimiah said about his debate to the Rifa’iah Ahmadiah Bata’ihiah magicians, “their (Rifa’iah) leader said loudly, ‘we can do such and such things’, and claimed to have extraordinary power like resisting fire and so on. Then I told him loudly with anger, ‘I am speaking now to every single member of your party in the universe, I can do what you can do, and whoever is burnt should be the looser, so let Allah curse him. However, we should wash our bodies first with vinegar and hot water’. Some people asked me about that, and I told them that they have some tricks in case they have to enter fire, in fact they anoint their bodies with some frog sebum and bitter orange peel’.

People then clamored for that and their leader tried to show the ability to do that. Then he said, ‘you and me should enter the fire now after we anoint ourselves with some sulfur’, ‘let’s do it!’, I replied repeatedly, and he just put his hand as if he was going to take off his shirt. Hereupon, I told him, ‘no way! Until we wash ourselves with vinegar and hot water’, then he pretended to be confused as usual and said, ‘whoever loves his leader must go and gather some firewood or some chump!’. I then said, ‘this is for retardation and spreading the gathering, a small lamp is quite enough, we extend our hands into the fire after we wash them and whoever is burnt loses or let Allah curse him’. And when I said that he was scared and became low”. The evidence from this is that all of these liars try to deceive people with such tricks and illusions.

Love for Allah

Tue, 10 May 2022 17:02:29 GMT

Love for Allah

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Allah the Most Exalted said:

“And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah.” (2: 165)

Allah Almighty said:

“Say, If your fathers, your sons, your brothers, your wives, your kindred; the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight…. Are dearer to you than Allah and His Messenger, and striving hard and fighting in His cause, then wait until Allah brings about His Decision (torment).” (9: 24)

Anas (R.A.) narrated that Allah’s Messenger (SAW) said:

“None of you becomes a believer till he loves me more than his father, and his children and all mankind.” (Al-Bukhari and Muslim)

Anas (R.A.) also narrated that the Prophet (SAW) said:

“Whoever possesses the following three (qualities), will have the sweetness (delight) of Faith: (1) The one to whom Allah (SWT) and His Messenger (Muhammad SAW) are more beloved than anything else; (2) The one who loves another only for Allah’s sake; (3) The one who hates to convert to disbelief after Allah has rescued him from it, as he hates to be thrown into the fire.”

(Al-Bukhari and Muslim)

In another version the above-mentioned Hadith begins with the words:

“No one will find the sweetness of Iman (Belief) until and unless…..”

Ibn Abbas (R.A.) said:

”Whoever loves for the sake of Allah, and hates for the sake of Allah, and befriends for the sake of Allah and shows enmity for the sake of Allah, would get Allah’s friendship. Without abiding by this, no one can get the real taste (sweetness) of Iman (Belief) though he may have been a frequent offeror of prayer (Salat) and fasts. Today people keep relationship and love only for some worldly reason but this will not provide them any benefit (on the Day of Judgement).”

[Ibn Jarir (R.A.) mentioned this Hadith]

In interpreting the verse:

“Then all their relations will be cut off from them.” (2: 166)

Ibn Abbas (R.A.) said it means “love”

Important issues of the Chapter

1) Explanation of the verse in Al-Baqarah (2: 165)

2) Explanation of the verse in At-Taubah (9: 24)

3) We must love Prophet Muhammad (SAW) more than ourselves, families, and wealth.

4) Denial of Iman does not mean going out of Islam.

5) Iman has sweetness that is sometimes tasted by a person and sometimes not.

6) No one can get the friendship of Allah and relish of Iman until and unless he possesses four “actions” of the heart: (1) Love for the sake of Allah; (2) Hate for the sake of Allah; (3) Friendship for the sake of Allah; (4) Enmity for the sake of Allah

7) The Companions understanding of the reality that people in general feel fraternity for worldly reasons.

8) Explanation of the verse:

“Then all their relations will be cut off from them” (2: 166).

9) Some polytheists do love Allah intensely.

10) The threat of punishment for the person who loves more the “eight” than his religion. The “eight” being: ancestors, descendants, brothers, spouses, clan, wealth, trade, and habitat.

11) Whoever takes a partner (to Allah) for whom he has as much love as he has for Allah, has committed major Shirk.

Lost Children

Tue, 10 May 2022 16:51:00 GMT

Lost Children

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Its Definition

The lost child refers here to an abandoned baby discarded in a place where its lineage (family relationship) is unknown, and no one claims it.

Its Ruling

It is collective obligation (upon the community) to take custody of the abandoned baby and look after it. This is due to Allah’s statement:

(And help you one another in Al-Birr and At-Taqwa (virtuousness, righteousness etc.) (5:2)

Also, because such a child is a respected soul (person) whom it is obligatory to care for and protect.

Its Regulations

The laws of the lost child are as follows:

1) It is necessary for whoever finds the lost child to take witnesses concerning it and any belongings that were found along with him, such as goods or wealth.

2) If the lost child is found in an Islamic country, he (the child) will be considered a Muslim, even if non-Muslims may be residing therein.

3) If any money is found along with the abandoned child, it should be spent upon him. If no money is found with him, his expenditure will be from the public treasury of Muslims. Otherwise, his expenses will be obligatory upon the Muslim community collectively.

4) If the lost child dies or is killed, his inheritance or his blood money will belong to the public treasury of Muslims. The Muslim leader (Imam) is his guardian in the matters of retaliation and blood money. If he wishes he may demand retaliation on the child’s behalf or he may take the payment of blood money for the public treasury.

5) If a man claims the lost child to be his, it should be returned to him if it is possibly his child in truth. Similarly, if a woman claims that it is her child, it should be returned to her.

Textual Format for Recording the Discovery of a Lost Child

“So-and-so calls to witness the fact that at such and such time he was passing by such and such place and he found a baby abandoned there on the ground. Its description is such and such. This is a lost child, and the finder has no rightful ownership of it or anything like ownership of it or any right that leads to his custody. The child remains in his custody according to the laws regarding lost articles, and according to the above-mentioned details. He understands the right of this, and he accepts it and the truth, and he follows it due to its obligation upon him by the religious law. He calls others to witness over this on such and such date.”

Lost and Found Articles

Sat, 07 May 2022 17:15:02 GMT

Lost and Found Articles

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Its Definition

The lost article refers to an object that was found somewhere without an owner. For example, if a Muslim finds some dirhams or garments on the road and he fears that it will be lost, so he picks it up.

Its Ruling

Picking up a lost article is a permissible act. When someone asked the Messenger of Allah (SAW) about it, He said:

“Note its container and its tying string. Then announce it for a year. If its owner comes (then he may claim it) and if not, it is at your disposal (to use).”

When someone asked him about a stray sheep, He (SAW) said:

“Take it, for it is either for you, your brother or the wolf.” (Al-Bukhari and Muslim)

However, it is recommended for the person who is confident of his own trustworthiness to pick up the lost article, and it is disliked for whoever is not confident of its safety with him. This is because exposing the properties of the Muslims to damage is not permissible.

Its Regulations

The regulations for lost and found articles are as follows:

1) If the lost article is insignificant whereas the common people are not concerned with such a thing, such as dried dates, a seed of grape, a worn-out cloth, a whip or a staff, then there is no harm in picking it up. The person who picks such an item up can use it at once. It is neither necessary to make it known publicly, nor preserve it. This is based upon the statement of Jabir, “The messenger of Allah (SAW) permitted us to pick up the staff, whip, rope and similar things, and use them for personal benefit.” ^[1]

2) If the lost thing is significant and the common people have concern for it, then it is compulsory upon the person who picks it up to make it known publicly for a complete year. He should announce it at the doorsteps of mosques, public gatherings, through some printed media and mediums of broadcast. If the owner of it comes to the announcer and identifies its container or quantity, and its description, then he should hand it over to him. If a complete year expires after the announcement and none claims the found thing, the finder can use it for his personal benefit or gave it in charity if he wishes. However, while he uses it, he should intend that he would be the guarantor in case the real owner of it comes to him seeking the item.

3) It is not allowed to pick up lost articles in the Haram area of Makkah, unless it is feared that the lost item will be completely lost or wasted. Whoever picks up a lost thing therein, it is

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^[1] Ahmad and Abu Dawud, and its chain of narration has been criticized. However, the majority of the people of knowledge act according to it. Yet, it contradicts the Hadith that states, “Whoever picks up an insignificant lost item, such as a rope, a dirham or something similar to that, then let him announce it for three days. If the item is something more significant than that, then let him announce it for a year.”

-----------------------------------------------

compulsory for him to make it known publicly as long as he is in the Haram area. If the person who picked it up wants to go out of the Haram area, he must submit it to the authority and he has no right to possess or own it in anyway. This is due to the Messenger of Allah’s statement:

“Verily this land is sacred. Its shrubs should not be uprooted, its grass should not be plucked, its game animals should not be chased, and its lost items should not be picked up, except by one who will announce them.”

4) It is permissible to pick it up a lost or stray sheep in a desolate desert rea, it may be used at once for the benefit of the one who found it. The Messenger of Allah (SAW) said:

“It is for you or your brother or the wolf.” (Al-Bukhari and Muslim)

If the stray animal is a camel, it is not permissible to take it under any circumstance, as the Messenger of Allah (SAW) said:

“What do you have to do with it? It has its shoes and its drink. It carries water and eats the trees until its owner comes and take it.” (Al-Bukhari and Muslim)

Stray donkeys, mules and horses are similar to the lost camel in ruling. These animals are called Al-Hawamil (those that are left unattended). Hence, it is not permissible to pick them up.

Textual Format for Registering the Lost Articles

So-and-so agrees that on the day of such and such, in the month of such and such, he found at such and such place a bag that contained such and such things. He made it known at once at the time it was found, and he announced it at the same spot, in the marketplaces, streets, and mosques. He announced it on successive days, consecutive Jumu‘ahs (Fridays) and over continuous months. He did this for more than a year. However, no one has claimed the lost item in question, and he fears that he may die. Therefore, I bear witness that he found the lost thing and picked it up. It is in his possession and under his control. However, if its original owner comes later claiming it and demanding it, and it is confirmed that he is truly its owner, then he takes it, and the responsibility of the person who picked it up will end. He is free of it upon handing it over to its real owner in a legal manner. This is recorded on such and such date.”

Liability

Sat, 07 May 2022 15:20:33 GMT

Liability

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Its Definition

Liability transfers the right and places it upon one from whom it is due. For example, if a person has something that belongs to another and he demands him to return it, then other person permitted to deal on behalf of whom it is due responds: ‘I have what you seek, and I am liable for him.’ Therefore, he becomes liable. The owner of the right can demand his dues from that person. In case the one liable is not able to return the right to him, the one to whom it is due can demand it directly from the original debtor.

Its Ruling

Liability is permissible. Allah (SWT) said:

(And for him who produces it is (the reward of) a camel load; and I will be bound by it.) (12:72)

The word Za‘im in this Ayah refers to liability and bond.

The Messenger of Allah (SAW) said:

“ The one liable is a debtor (bound to pay).” (Abu Dawud and At-Tirmithi who said it is Hasan)

And His (SAW) saying:

“Unless one of you stands and agrees to be his guarantor.” (Al-Bukhari)

He (SAW) said this regarding a man who died having a debt and he did not leave behind anything to cover it. Thus the Messenger of Allah (SAW) refused praying the funeral prayer for him.

Its Regulations

The regulations regarding liability are as follows:

1) The guarantor should approve of the liability. As for the original debtor, his consent is not necessary.

2) The obligation of the debtor will not be absolved unless his guarantor fulfills his obligation. Whenever the obligation of the debtor is absolved, the obligation of the liable guarantor is also absolved.

3) The debtor’s knowledge is not necessary in the statement guarantee. This is because it is not possible for a man to claim liability for someone he does not know at all, since such liability is a voluntary act and act of kindness.

4) There is no guarantee except in the case of a right which is certain and existing in an obligation, or in something that leads to its fulfillment, such as wages for worker.

5) There is no harm in having a number of guarantors. Likewise, there is no harm if one assumes liability for a guarantor, this also permissible.

Textual Format for Claiming Liability ^[1]

In the name of Allah. All the praise is due to Allah.

“This guarantee has been presented before witnesses on such and such date . I testify to these witnesses that he has guaranteed and taken responsibility for the obligation of so-and-so, for such and such amount (mention whether it is cash up front or installments or credit, being a delayed payment for a fixed period, etc.). It is a legal liability concerning his obligation and his property. I attest that he is suitable and capable to fulfill that guarantee. He knows the meaning of the guarantee and its legal consequences. The guaranteed has accepted his guarantee. This is recorded on such and such date.”

__________________________________

^[1] The objective of presenting this format is not that the writer of the agreement must adhere and confine himself exactly to it without going outside of its wording. Rather it is only to give an example of such an agreement, while alluding to the fundamental pillars of it. These pillars must be present in the agreement, such as mentioning the two parties involved in the contract, what the contract applies to and mentioning the witnesses.

Land Grants

Sat, 07 May 2022 15:12:19 GMT

Land Grants

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Its Definition

The land grant is that the ruler (i.e., authority) grants a piece of public land to someone that is not owned by anyone. This piece of land can be used for agriculture, planting trees, constructing buildings, private use or sale.

Its Ruling

Giving land grants is permissible for the Muslim Ruler and no one else. For the Prophet (SAW) granted land, and after him Abu Bakr, ‘Umar and others besides them did the same. ^[1]

Its Regulations

1) Only the Muslim ruler can grant a piece of land. This is because no one else has the authority to grant such a piece of public land other than him.

2) Whoever grants such land should not grant more than what one can cultivate and revive of it.

3) If the Muslim ruler grants a piece of uncultivated land to someone and he is unable to cultivate it, the ruler should request him to return it in order to preserve its use and benefit for the public welfare.

4) The Muslim ruler can reserve and grant such space in the marketplaces, wide open areas, and wide streets, as long as this does not cause any harm to the public. However, in either case, the user of the land would not be its real owner. Rather, he only has more right to it than others. This is due to the Messenger of Allah’s statement:

“Whoever reached something that none of the Muslims has preceded him to, he has more right to it.” (Abu Dawud and it was graded Sahih by Adh-Dhiya’ in Al-Mukhtarah)

5) If the ruler grants anyone a place or someone reaches a place first without it being granted by the ruler, he should not cause harm to others. For example, he should not put-up veils in order to block out the light or make barriers between buyers and sellers in order to hide others’ merchandise for sale so that he can exhibit his own commodities only. The Messenger of Allah (SAW) said:

“Do not hurt anyone and do not allow anyone to hurt you.”

_______________________________________________________

^[1] The Hadith that is being referred to concerning the Prophet (SAW) was collected by Al-Bukhari and Muslim. Its wording states, “I used to carry seed kernels on my head from a piece of land that the Messenger of Allah (SAW) had granted to Az-Zubayr and its distance was two-thirds of a Farsakh (i.e. approximately 2 miles) from me.” The speaker in this narration is Asma’ bint Abu Bakr, the wife of Az-Zubayr.

JESUS AND MUHAMMAD (Peace be upon them) IN THE BIBLE AND THE QUR’AN

Sat, 07 May 2022 15:03:32 GMT

JESUS AND MUHAMMAD

(Peace be upon them)

IN THE BIBLE AND THE QUR’AN

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BIBLICAL EVIDENCE OF JESUS BEING A SERVANT OF GOD AND

HAVING NO SHARE IN DIVINITY

INTRODUCTION

All praise is to the One to Whom all Dignity, Honor and Glory are due; the Unique with perfect attributes, Who begets not, nor is He begotten. He has no equal, but He is the Almighty, Omnipotent. He sent His Messengers and Prophets to guide humanity towards monotheism; to worship Him Alone, the only One Worthy of worship, and to warn them of the eternal dire consequences of polytheism, associating partners with One Allah and the worship of creatures.

Peace and Blessings of Allah be upon all the Prophets and Messengers, especially on Muhammad, the last of the Prophets, and on all who follow him in righteousness until the Day of Recompense.

JESUS AND THE DEVIL IN THE BIBLE

In the New Testament of the Bible, in the fourth chapter of the Gospel according to Matthew, the sixth and seventh verses clearly indicate that Jesus is an obedient mortal and God is the Master and Lord according to his saying in the seventh verse:

“It is written again, Thou shalt not tempt the Lord, thy God.”

In this chapter we read that the Devil actually carried the Messiah, and took him from place to place. How can the Devil carry God? Glory be to Allah; He is above such blasphemy!

Then the Devil orders him to prostrate before him and worship him, even tempting him with worldly possessions. How can the Devil even dare such an audacity with God? When the Devil wanted Jesus to comply with his orders, he (Jesus) replied by saying that it was written (in the previous Books):

“Thou shalt worship the Lord, thy God; And Him only shalt thou serve.”

---- Matthew 4:10.

CHILDREN OF GOD

Jesus never called himself Son of God but he used to call himself the ‘Son of Man’ (Mark 2:10) although he heard himself being called by that name, he did not object----as assumed in the Bible------and did not consider the title exclusively for him.

According to the Biblical term in the Old and New Testaments, every God-fearing righteous person is called ‘Son of God’. In Mathew 5:9 we read:

“Blessed are the peace-makers, for they shall be called the children of God.”

In Matthew 5:45-------

“That ye may be children of your Father which is in heaven…”

GOD THE FATHER

In Matthew 5:48----

“Be ye therefore perfect, even as your Father which is in heaven is perfect.”

In Matthew 6:1----

“….otherwise ye have no reward of your Father which is in heaven.”

Matthew 7:21------

“Not everyone that sayeth unto me (Jesus), Lord, Lord, shall enter into the kingdom of heaven: but he that doeth the will of my Father, which is in heaven.”

N.B. The word ‘Lord’ here was translated as Rabb in the Arabic version of the Bible so that people may be convinced that Jesus is God! But if one studies the rest of the verse, one will note that the verse bears testimony to the subservience (to God’s Will) of the Messiah (Jesus). Therefore, the correct translation should be:

“Not everyone that sayeth to me, O my Master, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven.”

It is obvious from the above readings from the Bible that the term ‘ Father ’ is used for God in numerous places in the Bible. It is never used exclusively for Jesus.

Matthew 11:25-------

“At that times Jesus answered and said, ‘I think Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent and has revealed them unto babes.’’

JESUS THE WORSHIPPER

Matthew 14:23-----

“And when he had sent the multitudes away, he went up into a mountain apart to pray….”

If Jesus is God or a part of God, then why did he pray? In fact, prayer is always from a submitting, needy and dependent one for the Mercy of Almighty Allah as mentioned in the Qur’an.

“O mankind! It is you who stand in need of Allah but Allah is the Rich (Free of all wants and needs), the Worthy of all praise” (V. 35:15).

And in V. 19:93 of the Qur’an:-

“There is none in the heavens and the earth but comes to the Most Gracious (Allah) as a slave.”

A BIBLICAL STORY

Matthew 15:22-28-------

“And behold, a woman of Canaan came out of the same coasts and cried unto him, saying, ‘Have mercy on me, O Lord, thou son of David: my daughter is grievously vexed with a devil.’ But he answered her not a word. And his disciples came and besought him, saying; ‘Send her away, for she crieth after us.’ But he answered and said, ‘I am not sent but unto the lost sheep of the house of Israel.’

Then came she and worshipped him, saying, ‘Lord, help me.’ But he answered and said, ‘It is not meet to take the children’s bread and to cast it to dogs.’

And she said , ‘Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table.’

Then Jesus answered and said unto her, ‘O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.”

In this story about a woman from Canaan there are noteworthy points:

(1) Lack of mercy and love charged against Jesus (if the incident is reported correctly).

(2) Degraded discrimination in regard to the uplifting of his tribe and not for the others.

(3) Tribe pride of descendance and prejudice against others and calling them dogs.

(4) An ignorant polytheist woman debated with him and won him over.

JESUS: A PROPHET OF ALLAH.

Matthew 19: 16-17--------

“And behold, one came and said unto him, ‘Good master, what good thing shall I do that I may have eternal life?’ And he said unto him, ‘Why callest thou me good? (There is ) none good but one, (i.e.,) God, but if thou wilt enter into life, keep the commandments.”

The above verses note this acknowledgement of his submissiveness (to Allah’s Will).

Matthew 21: 45-46-------

“And when the chief priests and pharisees had heard his parable., they perceived that he spoke of them. But when they sought to lay hands on him, they feared the multitude because they took him for a Prophet.”

Here it is proved that all those who believed in Jesus during his lifetime did not believe in him being God or the Son of God or one in the doctrine of Trinity; but they believed in him as being a Prophet only. This is indeed one of the strongest points of evidence against those who believe in the Divinity of Jesus (Incarnation of God) of only they pondered.

JESUS: A SERVANT OF ALLAH.

Matthew 23:8-----

“But be not ye called Rabbi: for one is your master, even Jesus, and all ye are brethren.”

Here it is clearly proved that Jesus was servant of Allah, and that there is only One Master and He is Allah. In the Arabic version of the Bible this verse has been translated so that Jesus is meant to be the master whereas the English rendering is nearer the original sense.

Matthew 23:9-----

“And call no man your father upon the earth: for one is your Father which is in heaven.”

From this you will note that fatherhood and sonship is meant to be the relationship between the Lord and His servants: it is meant in a general sense and not specially for Jesus.

Matthew 24:36----

“But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.”

This is a definite proof that the Final Hour is unknown to any but Allah, thus Jesus’ knowledge is imperfect like all other men; Allah Alone is All-Knowing, Omniscient.

Matthew 26:39------

“And he (Jesus) went a little farther, and fell on his face and prayed, saying, ‘O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as Thou wilt.”

We note here that the person speaking is unaware of Allah’s Will and realizes the fact that he is a servant of Allah. He (Allah) Alone can cause the change.

THE COMPILATION OF THE BIBLE

Matthew 27:7-8------

“And they took counsel and bought with them the potter’s field to bury strangers in. wherefore that field was called the Field of Blood, unto this day.”

From these verses we understand that the Bible (the New Testament) was not written during Jesus’ lifetime but along after the occurrence of the events described, having been retained in the memory of the people.

Matthew 27:46-----

“And about the ninth hour Jesus cried with a loud voice, saying, ‘Eli, Eli, lama sabachthani? (My God, My God, why hast Thou forsaken me?’)”

This is according to their (Christian’) assumption that Jesus cried in a loud voice saying the above words while he was being crucified. This is a great insult as such words could only come from unbelievers in Allah. Further, it is incredible that such words should come out from a Prophet of Allah because Allah never breaks His Promise and His Prophets never complained against His Promise.

JESUS: PREACHER OF MONOTHEISM (TAUHID)

In John 17:3-----

“And this is life eternal, that they might know Thee, the only true God, and Jesus Christ whom Thou has sent.”

In Mark 12:28-30--------

“And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, ‘Which is the first commandment of all?’ And Jesus answered him: ‘The first of all the commandments is; hear O Israel, the Lord thy God is One Lord: and thou shalt love the Lord, thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength; this is the first commandment.”

In Mark 12:32-----

“And the scribe said unto him, ‘Well, Master, thou hast said the truth: for there is One God; and there is none other but He.”

In Mark 12:34

“…he (Jesus) said unto him, ‘Thou art not far from the kingdom of God…”

In these verses, Jesus (peace upon him) himself and testified that Allah is the One God, there is none other than Him, and that whoever believes in His Oneness, he is near the Kingdom of Allah. Therefore whoever associates partners with Allah or believes in the Trinity is far away from the Kingdom Of Allah, and whoever is far away from the Kingdom of Allah he is the enemy of Allah.

In Matthew 24:36-------

“But of that day and hour knoweth no man, no, not the angels of the heaven, but my Father only.”

A similar text was quoted from Matthew which is exactly as proclaimed by the Qur’an in that none knows when the Hour will come except Allah. This establishes the fact that Jesus was subservient to Allah and that he had no share in Divinity: that he was an incarnation of God, was an innovation by the people of Canaan.

In John 20:16------

“Jesus said unto her, ‘Mary’. She turned herself, and sayeth unto him, ‘Rabboni’, which is to say, Master, Jesus saith unto her, ‘Touch me not: For I am not yet ascended to my Father; but go to my brethren, and say unto them, I ascend unto my Father and your Father; and to my God and your God.’ Mary Magdalene came and told the disciples that she has seen the Lord, and that He had spoken these things unto her.”

In the above narrative Jesus clearly testified that Allah is his God and their God, making no difference between him and them in the worship of the One Allah. Whoever believes that Jesus is God has indeed blasphemed against Allah and betrayed Jesus and all the Prophets and Messengers of Allah.

BIBLICAL PROPHECY ON THE

ADVENT OF MUHAMMAD (SAW)

John 14:15-16------

“If you love me, keep my commandments. And I will pray the Father and He shall give you another Comforter that he may abide with you forever.” +

Muslim theologians have said that “another Comforter” is Muhammad (SAW) the Messenger of Allah; and him to ‘abide forever” means the perpetuity of his laws and way of life (Shari’ah) and the Book (Qur’an) which was revealed to him.

John 15:26-27-------

“But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: And ye also shall bear witness, because ye have been with me from the beginning.”

John 16:5-8-------

“But now I go my way to Him that sent me and none of you asketh me ‘Whither goest thou?’ But because I have said these things unto you, sorrow hath filled your heart. Nevertheless I tell you the truth; for I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and approve righteousness and judgment.”

John 16:12-14------

“I have yet many things to say unto you, but you cannot bear them now. How be it when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall be speak; and he will shew you things to come. He shall glorify me: for he shall receive of mine, and he shell shew it unto you.”

John 16:16----

“A little while and he shall not see me: and again a little while, ye shall see me, because I go to Father.”

Muslim theologians have stated that the person who is described by Jesus to come after him ---------- in the above verses ------ does not comply with any other person but Muhammad (SAW) the Messenger of Allah. This ‘person’ whom Jesus prophesied will come after him is called in the Bible ‘Parqaleeta’ This word was deleted by later interpreters and translators and changed at times to ‘Spirit of Truth’, and at other times, to ‘Comforter’ and sometimes to ‘Holy Spirit’. The original word is Greek and its meaning is ‘one whom people praise exceedingly.’ The sense of the word is applicable to the word ‘Muhammad’ (in Arabic).

FINALITY OF PROOFS ON THE FABRICATION

OF THE STORY OF THE CROSS

(1) The Bibles testifies to the fact that Jesus was known among the Jews: he used to preach and deliver sermons in the Temple of Solomon in Jerusalem. It was, therefore, unnecessary to hire a Jew for thirty pieces of silver to direct them to him as related in Matthew.

(2) It is related that one of the twelve disciples named Judas Iscariot was hired to direct the Jews to Jesus. They then sentenced him after which Judas was greatly ashamed and dissociated himself from their act and then committed suicide. All this took place within twenty-four hours. The contradictions are obvious.

(3) The cleared proof which alone is sufficient to discredit this story is when the Jews passed the sentence of death against Jesus and intended to get the approval of the governor , Pontius Pilate.

Matthew 27:11-14-------

‘And Jesus stood before the governor: The governor asked him, saying, ‘Art thou the king of the Jews!’ And Jesus said unto him, ‘Thou sayest’: And when he was accused of (by) the chief priests and elders he answered nothing. Then said Pilate unto him, ‘Hearest thou not how many things they witness against thee?’ And he answered him never (to) a word…”

The Christians will interpret the above verse to mean that Jesus wanted to die on the Cross for the redemption of mankind and for the forgiveness of their sins. If so, then why did he ask to turn away that cup from him (i.e., death)? Why did he cry out while on the Cross (as they assume): “O Lord, why hast Thou forsaken me?” How could he have remained silent when the truth was being challenged? He was known for his soul-inspiring sermons challenging the learned Jewish Rabbis. No sane person can believe in this. If the story of the Cross is disproved then the very foundation on which Christianity is based, will be demolished.

Muslim believe that Jesus was not crucified by the Jews as revealed in the Holy Qur’an by Allah in a crystal-clear manner: (V. 4: 157,158.---

“And because of their saying (in boast): ‘We killed Messiah Jesus, son of Mary, the Messenger of Allah’; --but they killed him not, nor crucified him, but it appeared so to them (the resemblance of Jesus was put over another man (and they killed that man)], and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely, they killed him not (i.e., Jesus, son of Mary). But Allah raised him (Jesus) up (with his body and soul) unto Himself (and he (A.S.) is in the heaven)… And Allah is Ever All-Powerful , All-Wise.”

The Jews themselves, together with the entire Christian world, believe that he was crucified. As proofs against their views and to prove the truth of the Muslim verdict through the Bible, I prepared the following set of questions based on the Book of Matthew in the New Testament of the Bible. (Chapter 26 and 27):

(1) Did those who captured Jesus (according to their assumption) know him in person? Or did they not know him?

Matthew testifies that they did not know him.

(2) Was it during the day or night that he was captured?

Matthew says---------it was during the night.

(3) Who was the one that directed them to him?

Matthew says: He was one of his twelve disciples called Judas Iscariot.

(4) Did he direct them free of charge or for a fixed reward which they specified for him?

Matthew says: He directed them to him for a fixed reward of thirty pieces of silver.

(5) What was the condition of Jesus during that night?

Matthew says: He was fearful and prostrated in prayer saying: “O God, if it is possible for You to let this cup pass from me, then let it pass.” It is incredible that such words could come from a believer in God, let alone a Prophet of God, because all believers believe that God has power over all things.

(6) What was the condition of his eleven disciples?

Matthew says: Sleep overcame them that night together with their teacher (according to their assumption) out of fear.

(7) Was Jesus contented with their condition?

Matthew says (verses 40-46): He was not satisfied. He used to come to them to wake them up saying: “Watch and pray, that ye enter not into temptation; the spirit indeed is willing but the flesh is weak.” Then he would come again to find them asleep and he would again wake them up and say the same thing. This weakness could not have been spoken of righteous pupils even if they were pupils of an ordinary pious teacher, let alone the disciples of Jesus, son of Mary.

(8) Did they help him when those ruffians captured him?

Matthew says: They forsook him and fled.

(9) Did Jesus have confidence in his disciples that night?

Matthew says: Jesus informed them that they will all forsake him. Then Jesus said unto them: “Verily I say unto thee that this night before the cock crows, thou shall deny me----thrice.” Peter said unto him, “Although I should die with thee, yet will I not deny thee.” Likewise also said all the disciples. And so it happened.

(10) How did those ruffians capture him?

Mathew says, They came to him with swords and staves after they were directed to him by a Jew, then they captured him as described in verse 57:

“And they that had laid hold on Jesus, led him away to Caiaphas the high priest, where the elders were assembled.”

There they passed the sentence of death on him. The ruffians then took him away, spat on his face and struck him with their hands after which they stripped him of his clothes and clad him in scarlet robes, then placed a crown of thorns on his head and took him about, teasing and mocking him. They said to him: ‘You are the king of Israel according to your claim.’ They severely degraded him.

(11) Who finally decided to pass the death sentence against him?

Matthew says: He was Pontius Pilate, who was at that time the governor of Palestine.

(12) When the ruffians brought that man before the governor and informed him that the priest of the Jews passed the sentence of death by crucifixion according to their law (Torah), did he believe in them without investigation?

Matthew says: He did not believe them but asked that man: ‘Is it true what they have said?” me remained silent. The question was repeated and he continued to remain silent. He remained silent in view of the truth; it was essential for him even if he was not a Prophet to clarify the truth and deny the false accusation of the Jews. The governor’s wife went to the governor and she said to him: “Have thou nothing to do with that just man? For I have suffered many things this day in a dream because of him.”

The Bible states that Jesus delivered lengthy speeches to the Jews rebuking and warning them which amounted to defaming them. Then why was he silent that day? The governor’s intention for asking him was to stand for the truth.

(13) How was he crucified according to their assumption?

Matthew says: They crucified him between two thieves both of whom abused him by saying to him, “If you are truthful then save yourself.”

(14) This was a great calamity. What did he say while on the cross (according to their assumption)?

Mathew says (27:46)

Jesus cried with a loud voice, saying , “Eli, Eli, Iama sabachthani? (that is to say,) my God, my God, why hast Thou forsaken me?”

This is a blatant declaration of disbelief according to all theological authorities. Whoever relates it to a Prophet is a disbeliever according to the revealed religions.

Almighty Allah, in the Qur’an warns, the Jews and the Christians against their blasphemy; that Jesus is an incarnation of God (Allah) or the son of God (Allah) or in rejecting him totally; and that they must believe in him as a Messenger of Allah only:

“And there is none of the people of the Scripture (Jews and Christians) but must believe in him (Jesus, son of Mary, as only a Messenger of Allah and a human being) before his (Jesus A.S. or a Jew’s or a Christian’s) death (at the time of the appearance of the angel of death). And on the day of Resurrection, he (Jesus) will be a witness against them.” (V. 4:159).

It is of Shirk to perform a (righteous) deed For worldly reasons

Thu, 05 May 2022 18:11:37 GMT

It is of Shirk to perform a (righteous) deed

For worldly reasons

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Allah the Most Exalted said:

“Whosever desires the life of the world and its glitter; to them we shall pay in full (the wages of) their deeds therein and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but the Fire; and vain are the deeds they did therein. And of no effects is that which they used to do.” (11: 15,16)

Abu Hurairah (R.A.) narrated that the Prophet (SAW) said:

“Let the slave of Dinar and Dirham, and Khamisa (i.e. money and luxurious clothes) perish as he is pleased if these things are given to him, and if not, he is displeased. Let such a person perish and relapse, and if he is pierced with a thorn, let him not find anyone to take it out for him. Tuba (all kinds of happiness, or a tree in Paradise) is for him who holds the reins of his horse to strive in Allah’s Cause, with his hair unkempt and feet covered with dust: if he is appointed in the vanguard, he is perfectly satisfied with his post of guarding, and if he is appointed in the rearguard, he accepts his post with satisfaction; (he is so simple and unambitious that) if he asks for permission (before a ruler) he is not permitted, and if he intercedes, his intercession is not accepted (because of his simplicity).”

Important issues of the Chapter

1) Man’s desire for the worldly gains on the pretext of the acting for the Hereafter.

2) Explanation of the verses in Surah Hud (11: 15,16).

3) Naming the Muslim the slave of Dinar and Dirham and Khamisa (i.e. money and luxurious clothes).

4) The explanation of that by the fact that “he is pleased if these things are given to him, and if not, he is displeased.

5) Meaning of the words: “Let such a person perish and relapse.” (Ta‘isa, Intakasa).

6) Meaning of the words: “ and if he is pierced with a thorn, let him not find anyone to take it out for him.”

The praise upon the Mujahid who can be attributed with the characterization (in the Hadith).

Interdiction

Wed, 04 May 2022 20:40:40 GMT

Interdiction

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Its Definition

Interdiction refers to preventing a person from transactions with his wealth because he is a minor, insane, foolish, or bankrupt.

Its Ruling

Interdiction is legitimate according to the statement of Allah (SWT):

(And give not unto the foolish your property which Allah has made a means of support for you, but feed and clothe them therewith.) (4:5)

It is also proven by the action of the Messenger (SAW), when He (SAW) interdicted the property of Mu‘adh and sold it in return for a debt that he was indebted for, until Mu‘adh had nothing left (of debt).

(Ad-Daraqutni and Al-Hakim, who graded it Sahih.)

Laws concerning those who have been interdicted

1) The Minor : It is child, who has not reached the age of puberty. The law concerning him is that his financial transaction is not permissible unless approved by his parents or his guardian if he is an orphan. Interdiction continues in his case until he reaches the age of puberty, as long as he does not appear to be foolish even after puberty. If he appears to be foolish after puberty, the state of interdiction will continue until his competence becomes obvious. If he is orphan with guardian over him, the state of interdiction will remain effective until he proves to be of sound judgement after reaching the age of puberty.

Allah (SWT):

(And try orphans (as regards their intelligence) until they reach the age of marriage; if then you find sound judgement in them, release their property to him.) (4:6)

2) The Foolish : The foolish is one who spends his wealth foolishly, spending it on lustful desires or ill transactions due to his lack of awareness of what is beneficial for him. Therefore, interdiction is imposed upon him by a request from his heirs. Thus, he should be prevented from any dealing with his wealth, such as giving a gift, selling, and buying until he proves his sound judgement. Once interdiction is imposed on him, his dealings are nullified, and such transactions should not implement. If he made any transaction before interdiction, it is valid and executed.

3) Insane person : The insane person is a person whose mind is disrupted, and its grasping power is unsound. Therefore, interdiction should be imposed upon him, and his transactions should not be implemented until he is cured completely, and his complete intellect returns to him. This is due to the Messenger of Allah’s statement:

“The Pen has been lifted from (the recording of sins against) three persons: An insane person whose intellect is impaired until he is cured; a sleeping person until he wakes up; and a child until he reaches to the age of puberty.” (Ahmad and Abu Dawud, and it is Sahih)

4) The Sick Person : The sick person is one who contracts an illness that normally causes death. In his case, his heirs have the right to seek his interdiction. So he is prevented from spending on anything other than basic necessities, like food, drink, clothing, housing and medicine until he is either cured or until he dies.

Textual Format to Record an Interdiction upon a Foolish Spendthrift

In the Name of Allah. All praise is Allah’s.

“This is to certify that so-and-so court judge has interdicted so-and-so through a valid, legal interdiction. He has barred him from any dealing with property possessed by him at present as well as future. His property dealing has been prevented because of the clear evidence that the above-mentioned has become foolish. He destroys his wealth, wasting it, and is extravagant in spending, selling and purchase of properties. Therefore, he deserves that interdiction be imposed upon him and that he be prevented from dealing with his property until his condition is corrected, his soundness in reason is confirmed, and he appears capable of dealing with his wealth. Therefore, it is of benefit at this point to impose interdiction upon him and nullify his dealings.

Thus, the judge has ruled that interdiction is to be imposed on the above-mentioned and he is to be prevented from any transaction. Moreover, the judge has declared him to be legally foolish and banned him from any dealings. The judge has also ruled that his action in every transaction is legally invalid.

He has been allowed to spend from his wealth on whatever is essentially required for daily life and on those whom he is obliged to care for, such as his wife and small children, who are so-and-so and so-and-so. This expense is for their daily essential requirements from such and such date. The judge has obligated that they be allowed this expenditure from his wealth, as a legal obligation. This is after it was confirmed with him, by legal evidence, that he has received enough for himself and those who are with him. It has also been legally confirmed that he does not possess anything more than what suffices him. This valid and legal documentation has been concluded on such and such date.”

Imamate

Wed, 04 May 2022 20:26:55 GMT

Imamate

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Conditions for Imamate

The Imam should be male, just, and well aware of Islamic jurisprudence. Women’s Imamate for men is invalid. The Imamate of openly wicked person is not correct except when he is the ruler who is feared. The imamate of an ignorant unlettered one is invalid as well, except in case he leads an unlettered like him. The Messenger of Allah (SAW) said:

“A woman may not be an Imam, and a wicked sinner may not be Imam for the believer, except if he has overpowered him with authority, or he fears the whip or sword of the latter.”

This Hadith is weak but the majority act according to its implications. ^[1]

As for the Imamate of the woman, it is restricted to her household for women and kids. What is mentioned about the Imamate of the wicked, it is restricted to cases of necessity.

Who is more worthy of Imamate?

The most worthy of Imamate is the one best in recitation of the Noble Qur’an, the most aware of Islamic jurisprudence, the most pious, then the oldest of the group. The Messenger of Allah (SAW) said:

“The most versed in recitation of the Book of Allah leads the people in the prayer. If they are equal, then the one most aware of the Sunnah. If they all are equal, the one who emigrated earlier. If they all are equal, then the oldest ^[2] of them.” (Muslim)

Except in case of the man who is the ruler or the owner of the house, for he is more worthy of Imamate. The Messenger of Allah (SAW) said:

“A man should not be led in prayer in his house or in his dominion except by his leave.”

This sentence was recorded along with the previous Hadith by Sa’id bin Mansur, may Allah have mercy with him.

The Imamate of a Boy

The Imamate of boy is valid only for the supererogatory prayer. It is not valid for obligatory prayers. This is because one performing an obligatory prayer does not pray behind one praying a voluntary prayer, and the prayer of a boy is voluntary. Thus, his Imamate is invalid for the obligatory prayer.

^{_______________________________________}

^[1] (This is a note to the English edition) What he has said - in the case of the wicked sinner - is not true at all, rather the opposite is true. In fact, he said differently earlier. See the section on creed, the last point “Necessity of loving the Companions…” One may merely glance at the many books on ‘Aqeedah and comparative Fiqh and easily find that the view of Ahl as-Sunnah wal-Jama ‘ah is to pray congregational prayers behind every Imam, righteous or wicked. It is however true that different scholars have additional conditions and the preferences.

^[2] One narration says, “the one who accepted Islam earlier.”

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The Messenger of Allah (SAW) said:

“Do not differ with your Imam.” (See earlier)

One form of difference is for one to pray an obligatory prayer behind one performing a voluntary prayer.

Imam Ash-Shafi‘i, may Allah have mercy upon him, differs with the majority on this issue. He said that the Imamate of a boy for the obligatory prayer is allowed based upon the narration of ‘Amr bin Salamah in which the Messenger of Allah (SAW) said to his people:

“Let the most versed in recitation of the Qur’an lead you in the prayer.”

‘Amr said: “So I was their Imam, and I was seven years old.” The majority of scholars classified this narration as weak. They added that if the narration is sound, it is probable that the Messenger of Allah (SAW) was not informed of the Imamate of ‘Amr since they were far from Al-Madinah.

The Imamate of the Woman

The Imamate of the woman is valid for women, and she stands in the middle of them. This is because Allah’s Messenger (SAW) allowed Umm Waraqah bin Nawfal to have a caller for the prayer in her house and to lead her household in the prayer. (Abu Dawud, and it is Sahih)

The Imamate of a Blind person

The Imamate of a blind person is valid since the Messenger of Allah (SAW) delegated Ibn Umm Maktum in Al-Madinah on two occasions. He, may Allah be pleased with him, used to lead them in the prayer, and he was a blind man. ( Abu Dawud, and it is Sahih )

The Imamate of the One who is not the Most Virtuous

One may lead the prayer while there is someone more virtuous present. The Messenger of Allah (SAW) prayed behind Abu Bakr, and behind ‘Abdur Rahman bin ‘Awf, may Allah be pleased with them. It is well known that He (SAW) is more virtuous than they are, and the rest of creation.

The Imamate of one with Tayammum

The Imamate of the one with Tayammum for those with normal Wudhu’ is valid. ‘Amr bin Al-‘As, may Allah be pleased with him, led an army in prayer while he was purified by Tayammum and all of them were purified by Wudu’. The Messenger of Allah (SAW) did not rebuke this when he was informed.

(Abu Dawud and it is Sahih)

The Imamate of the Traveler

The Imamate of a traveler over a resident is valid. However, the resident is required to complete his prayer after the Imam ends it. The Messenger of Allah (SAW) led the residents of Makkah while He was travelling. He said to them:

“O people of Makkah! Complete your prayer since we are travelers .” (Malik)

If a traveler prays behind a resident, he prays the complete prayer behind him. When Ibn ‘Abbas, may Allah be pleased with him, was asked about the one who completes his prayer if he prays behind a traveler, he said: “This is the Sunnah of Abul-Qasim,” meaning the Messenger of Allah (SAW).

(Ahmad, and its basis is recorded by Muslim)

The Place where One Follower Stands with the Imam

When a man leads another man, the follower stands beside him on the right side. The same is the case with women, meaning that when there is a woman leading prayer with another woman, the woman following her stands next to her at her right.

If the male followers are two, or more than two, they stand behind the Imam. If the group is made up of men and women, the men stand behind the Imam and the women stand behind the men. If there are only one man and one woman, even if the male is boy, he stands beside the Imam while the woman stands behind them. The Messenger of Allah (SAW) said:

“The best of men’s rows is the first, while the worst of them is the last. The best of women’s rows is the last, while the worst is the first.” (Muslim)

This is as He (SAW) did: When He (SAW) was performing prayer during a military expedition, Jabir came and stood by his left side. The Messenger of Allah (SAW) took him to the right side. Then Jabir bin Sakhr came and stood by his left side. The Messenger of Allah (SAW) took them both and positioned them behind Him. (Muslim)

Anas, may Allah be pleased with him, said that once the Prophet (SAW) led him and his mother in the prayer. He placed Anas to his right side and his mother was behind them. (Muslim) He also said: “I and the orphan were placed behind the Messenger of Allah, and the old woman behind us.” (Al-Bukhari)

The Sutrah for the Imam is sufficient for Those behind him

When the Imam prays before a Sutrah (barrier), the followers do not need an additional one. The Messenger of Allah (SAW) used to use a spear as a Sutrah while leading the people in the prayer, He did not command any of them to use another. (Agreed upon )

Following the Imam

It is obligatory upon the follower to follow the Imam. It is unlawful to precede him and is disliked for him to perform any pillar simultaneously with the Imam. If he precedes the Imam in Takbir Al-Ihram, he has to repeat it, otherwise his prayer becomes invalid. His prayer also becomes invalid if he says the Taslim before his Imam. If he precedes his Imam in bowing, prostration or in rising from either, he must return to those positions. The Messenger of Allah (SAW) said:

“The Imam is appointed to be followed. Do not differ with him. If he performs the Takbir, perform the Takbir, if he bows, bow. And if he says: “Allah hears those who praised him.” Say: “O Allah, our Lord! Yours is the praise.” If he prostrates, prostrate. If he performs prayer while sitting, then all of you pray sitting.” (Al-Bukhari)

He (SAW) also said:

“Does one of you not fear that his head would be turned into a donkey’s head, or his body into that of a donkey if he raises his head Before his Imam?’ (Agreed upon)

When the Follower Must Take the Imam’s Place for a Reason

If the Imam remembers after beginning the prayer that he was not in a state of purity, or that he has lost his purity, or if he has a nosebleed or any other reason that he cannot complete the prayer, then he picks one of the followers to take his place to complete the prayer. ‘Umar, may Allah be pleased with him, chose ‘Abdur-Rahman bin ‘Awf when he was stabbed while praying. (Al-Bukhari) He also chose ‘Ali, may Allah be pleased with him, to take his place in the prayer when he suffered a nosebleed. (Sa ‘id bin Mansur)

Not to prolong the Prayer

it is recommended for the Imam not to prolong the prayer except in the recitation of the first Rak’ah. This enables those who did not join the congregation to join it, and the Messenger of Allah (SAW) used to do so. He also said:

“When one of you leads the prayer for the people, let him make it light (not too long) since among them there are those who are either weak, sick, or old. When he prays by himself, let him prolong it as he wishes.” (Agreed upon)

It is Disliked for the Imam to be One Whom the Followers Do Not Like

It is disliked for a man to lead a group of people while they do not like him if their abhorrence for him is due to religious reasons. The Prophet (SAW) said:

“Three are those whose prayer is not raised above their heads even a hand span; a man that led a group while they hated him, a wife that spent the night while her husband is angry with her, and two quarreling brothers.” (Ibn Majah with a Hasan chain)

Those Who stand closet to the Imam, and How the Imam should face the People after Prayer

It is recommended that the knowledgeable and virtuous people stand in the rows behind the Imam. The Messenger of Allah (SAW) said:

“Let those of intelligence and knowledge stand (directly) behind me.” (Muslim)

It also recommended to turn to the right to face the people after saying the Taslim at the end of the prayer, as was done by the Messenger of Allah (SAW). This was recorded by Abu Dawud and At-Tirmithi who said it is Hasan, in a narration from Qabisah bin Hulb, from his father who said, “The Prophet (SAW) led us in prayer, he would turn around from both sides, from his right and from his left.”

Straightening the Rows

It is a Sunnah for the Imam and the followers to align the rows and adjust them until they are straight, this is because Allah’s Messenger (SAW) would face the people and say:

“Consolidate and balance [the row].”

And:

“Straighten your rows, since straightening the rows is part of the completeness of the prayer.” (Agreed upon )

He also said:

“Either you straighten your rows, or Allah would place dissension among your faces.” (At-Tirmithi who said it is Hasan)

And His saying:

“There is not a step more meritorious than the step a man takes to fill a gap in the row.” (Al-Bazzar and it is Hasan)

The One who Comes Late

Entering along with the Imam regardless of the Position he is In

When one enters the Masjid to pray and finds the prayer has already begun, then it is obligatory for him to enter immediately along with the Imam regardless of the position he finds him in, whether he is bowing, prostration, sitting or standing. This is because the Prophet (SAW) said: “When one of you comes for the prayer and the Imam is performing it, then let him do as the Imam is doing.” This is recorded by At-Tirmithi with a weak chain of narrators, but the majority of scholars act upon it because it is supported by other narrations.

The Rak’ah is Assured if One Catches the Bowing The Rak’ah is assured for the follower who comes late if he joins the prayer while the Imam is bowing before he arises from it. ^[1] The Messenger of Allah (SAW) said:

____________________________________

^[1] As for arguing to affirm the Rak’ah by catching the bowing position with the Hadith: “When one of you comes to the prayer and we are prostrating then prostrate and do not count it as anything. And whoever catches the Rak’ah then he has caught the prayer.” (Abu Dawud no. 893) Then the response to this includes the following points:

1. An argument with the Hadith is not complete except by interpreting the word Rak’ah to mean Ruku‘, yet this is not correct.

2. The Hadith is very weak since one of its narrators, Yahya bin Abi Suliman Al-Madini, did not clearly state that he heard it from Zayd bin Abi Al-‘Utab, nor from Sa’id bin Abi Sa’id Al-Maqbari. Additionally, it cannot be used as a proof because Yahya’s narrations are Munkar or rejected. See Juz’ Al-Qira’ah by Imam Al-Bukhari, no 239.

3. The Hadith with this interpretation contradicts the authentic clear Hadith that makes it obligatory to recite Al-Fatihah, and this cannot be thwarted by a weak Hadith that is not clear. When this is known, then it is known that there is no clear authentic Hadith to prove that the Rak’ah is confirmed by catching the Ruku ‘, thereby proving that one has not caught the Rak ‘ah by merely catching the Ruku ‘. And Allah (SWT) knows best. (Publisher)

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“When you come to Salah and we are prostrating, prostrate with us, but do not count it. Whoever catches the Rak’ah, ^[1] he has caught the prayer.” (Abu Dawud)

Making up what was missed after the Taslim of the Imam

When the Imam says the Taslim the followers stands and perform whatever he missed of the prayer. If he wants he may consider what he missed to be the end of the prayer, according to the saying of the Messenger of Allah (SAW) :

“Perform what you join, and complete what you missed.” (MUSLIM)

So, if one joins for only one Rak‘ah of Maghrib, he would stand to complete the other two Rak‘ahs, reciting Al-Fatiha and a Surah in the first of them, and Al-Fatiha only for the second. Then he says the Tashahhud and the Taslim.

He is also permitted to consider what he missed as the beginning of his prayer. In another narration, the Messenger of Allah (SAW) said:

“Complete for what you missed.” (Al-Bukhari)

Accordingly, if he missed only one Rak‘ah from the Maghrib prayer, he stands to perform one Rak‘ah in which he recites Al-Fatiha audibly, as he missed it, then he says the Tahsahhud and the Taslim.

Some of the scholars who investigate these matters hold the view that the preferred view is to consider what one catches of the prayer to be the beginning of his prayer.

The Followers Recitation behind the Imam

The follower is not required to recite in the audible prayer. ^[2] Rather the Sunnah is for him to be listen, and he will also be rewarded for the Imam’s recitation.

Messenger of Allah (SAW) said: “Whoever is led by an Imam’s recitation is recitation for him.” IAhmad and Ibn Majah and some graded it authentic) He (SAW) (prohibited the people from reciting while he was reciting in the prayer) said:

“Whoever is led by an Imam. The Imam’s recitation is recitation for him.”

Then this Hadith is invalid , it is not correct to argue whit it, and it also contradicts the authentic Hadiths. It was graded weak by the scholars of Hadith, including Imam Al-Bukhari in Juz’ Al-Qira’ah

_________________________

^[1] The understanding derived from this is that the meaning of Rak ‘ah here is Ruku ‘ (bowing)

^[2] A detailed discussion about the obligation of reciting Al-Fatihah for the Imam, the follower, as well as the one praying alone in the obligatory prayer has preceded, so it should be referred to. As for arguying with the Hadith:

no 22, Al-Bayhaqi in Kitab Al-Qar’ah, and Ad-Daraqutni in the Sunan as well as others among the Imams of Hadith. As for arguing with the Hadith:

“What is the matter? Why dispute with me for the Qur’an?”

Then there is no evidence in it since it does not negate the recitation of Al-Fatihah. Rather the order from the Prophet (SAW) for reciting Al-Fatihah appears in another version of this Hadith where he (SAW) said:

“Do not do that except with Al-Fatihah, for there is no Salah for the one who did not recite it.”

(Abu Dawud no. 823, 824 and others)

As for the statement that the people abstained from reciting while the Prophet (SAW) was reciting in prayer, then this is a statement of Az-Zuhri as Al-Bukhari clarified in Juz’ Al-Qira’ah no 96, and Abu Dawud in his Sunan no 827.

As for the argument with the Hadith:

“The Imam is appointed to be followed.”

Then the response to this matter was detailed in a note that appeared earlier. (Publisher)

“What is the matter? Why dispute with me for the Qur’an?”

Thus, the people abstained from reading while the Prophet was reading in the prayer. (At-Tirmithi)

And His saying:

“The Imam is appointed to be followed. If he performs the Takbir, perform the Takbir, if he recites, then listen.” (Muslim)

It is desirable to recites (while led) in the silent prayers. It is also recommended to recite while the Imam pauses.

-----------------------------------------------------------

It is not Allowed to Begin a Voluntary Prayer when an Obligatory Prayer has Begun

It is not allowed to begin a voluntary prayer while an obligatory one is being performed. If the

obligatory prayer is established and one is still praying a voluntary prayer, he should end it and join

the obligatory prayer unless he has completed a Rak’ah by arising from he bowing position, or if he

would complete it in a brief amount of time. The Messenger of Allah (SAW) :

“When the (obligatory) prayer is established, there is no prayer except the obligatory one.”

(Muslim)

The case of One who Has Begun the ‘Asr Prayer but did not yet Pray Zuhr

The scholars differ in the case of one who missed the noon prayer while the afternoon prayer has

begun. Is he to join the congregation, but with the intention to perform the noon prayer , then,

when he ends his prayer, he stands to perform the afternoon prayer? Or is he to join the

congregation intending the afternoon prayer, and when he ends his prayer, stand to perform the

noon and the afternoon prayers in response to the ordained sequence? If not for the saying of the

Messenger of Allah (SAW):

“Do not differ with your Imam.”

then it would have been better for him to join the congregation intending the noon prayer. Thus, it

is better for him to join the congregation intending the afternoon prayer. When he ends his prayer,

he stands to perform the noon and the afternoon prayer. In this case, his prayer with the Imam is

considered as a voluntary prayer.

One is not to Pray alone behind the Row

It is not allowed for the follower to stand alone behind a row. If he stands by his own free choice,

then there is no prayer for him. This is because of the saying of the Prophet (SAW) to a man who

was performing the prayer individually behind the row:

“Repeat your prayer, since there is no prayer for the one who prays alone behind the row.”

(Ibn Majah and Ahmad with a Hasan chain of narration)

There is no harm if he stands on the right side of the Imam.

The first Row is more Virtuous

It is recommended to strive to pray in the first row on the right side of the Imam. The Messenger of

Allah (SAW) said:

“Indeed Allah and His Angels send blessings upon the worshippers in the first row.”

They said: “O Messenger of Allah! What about the second?” They repeated it thrice. Upon which the

Messenger of Allah (SAW) said:

“And similarly the second.” (Ahmad and At-Tabarani with a good chain of narration)

And his saying:

“The best of the men’s rows is the first, while the worst of them is the last. And the best of the

women’s rows is the last, while the worst is the first one.” (Muslim)

He (SAW) also said:

“Indeed, Allah and His angels send blessings upon those who pray on the right sides of the rows.”

(Abu Daud)

And his saying:

“Come forward and pray behind me, and let those who come after you perform the prayer behind

you. People will not cease lagging behind ill Allah the Almighty enrolls them among those lag

behind.” (Muslim)

How it is to say “What Allah may will and You(SAW) may will”

Tue, 03 May 2022 20:28:04 GMT

How it is to say “What Allah may will

and You(SAW) may will”

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Qutailah (R.A.) narrated:

A Jew came to the Prophet (SAW) and said, “Your people commit Shirk when they say: ‘By the Will of Allah and (also) with your will,’ and say: ‘By Ka‘bah.” Thereafter, the Prophet (SAW) commanded (the Companions (R.A.) to swear by saying: “By the Rabb (Lord) of the Ka‘bah and to say, “By the Will of Allah and then with your will.” [An-Nasa’i mentioned this Hadith and graded it Sahih.]

An-Nasa’i also reported the Hadith of Abdullah bin Abbas (R.A.)

Once a man came to the Prophet (SAW) and said, “With the Will of Allah and (also) with your will”, He (SAW) then said, “Have you made me an associate with Allah? Rather it is ‘what Allah Alone wills.”

Ibn Majah reported from Tufail (R.A.), ‘Aishah’s brother from her mother’s side, that he narrated:

I had a dream in which I came upon a group of Jews and said to them, “You are indeed a good people had you not claimed Uzair (A.S.), the son of Allah.” Then they said, “You too are good if you do not say: ‘What Allah may will and Muhammad may will.” After that, I came upon a group of Christians and said to them, “You are indeed a good people if you do not claim Christ, the son of Allah,” then they said, “You too are good if you do not say: ‘What Allah may will and Muhammad may will.” Then the following morning, I narrated the above event to some, and came to the Prophet (SAW) and repeated the whole event. He (SAW) asked, “Have you told this to anybody else?” I said, “Yes”. Then He (SAW) went to his pulpit and after offering praises to Allah said, “Tufail had a dream which he already had communicated to some of you. You used to say a sentence which due to some hesitation (that Allah did not reveal in this regard) I could not prevent you from. Henceforth, do not say: ‘What Allah may will and Muhammad may will’ but say: ‘What Allah may will Alone.”

Important issues of the Chapter

1) The Jews were aware of the consequences of minor Shirk.

2) Man’s understanding of the Shirk if he wishes to.

3) The statement of the Prophet (SAW) : “Have you made me an associate with Allah.” How condemnable is the poet who said:

“O noblest of the creatures, there is none for me but you to seek refuge in distress.”

4) This is not the major Shirk as the Prophet (SAW) said: “I was prevented from doing so for such and such….”

5) A true dream is a kind of revelation.

6) The sound and true dream may be reason for initiating some rulings in the Shari‘ah.

Ghusl (Complete Bath)

Tue, 03 May 2022 20:16:21 GMT

Ghusl (Complete Bath)

( Click Here To Download PDF )

Its Legislation

Ghusl is legislated by the Book and the Sunnah. Allah (SWT) said:

< If you are in a state of sexual impurity (Janabah), purify yourselves.> (5:6)

And (ordering that one should not pray in that case) He (SWT) said:

< Nor when in a state of sexual impurity (Janabah), except when just passing through (the Masjid)>. (4:43)

The Messenger of Allah (SAW) said:

“When the two circumcised organs meet, then Ghusl is obligatory.” (Muslim)

When Ghusl is Obligatory

1. The state of Janabah which includes sexual intercourse, meaning the insertion of the male sexual organ into the female sexual organ, whether it is accompanied by the ejaculation of semen or not.

2. Ejaculation, that is the discharge of semen accompanied by sexual pleasure, whether asleep or awake. This applies to males and (the similar case) to females as well. Allah the Almighty said:

(If you are sexually defiled, purify yourselves.) (5:6)

The Messenger of Allah (SAW) said:

“When the two circumcised organs meet, then Ghusl is obligatory.” (Muslim)

3. Cessation of menstruation and postnatal bleeding . Allah the Almighty says:

<Therefore, keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah has ordained for you.> (2:22)

Allah’s Messenger (SAW) said to the woman (who experienced the case of Mustahadhah):

“Abide the extent you consider your normal period to be, then perform Ghusl.” (Muslim)

4. Acceptance of Islam. The one who accepts Islam must perform Ghusl, because when Thumamah Al-Hanafi accepted Islam, Allah’s Messenger (SAW) commanded him to perform Ghusl. (‘Abdur-Razzaq, and its basis is in the two Sahihs)

5. Death: upon the death of any Muslim, it becomes obligatory to wash his body, since the Messenger of Allah (SAW) ordered that for his daughter Zaynab when she died, may Allah be pleased with her. This was recorded in the Sahih.

When Ghusl is Recommended

1. For the Friday congregational prayer. Allah’s Messenger (SAW) said:

“Ghusl on Friday is obligatory for every male who has reached the age of puberty. (Agreed Upon)

2. Ihram ^[1] either for ‘Umrah or for Hajj; since the Messenger (SAW) did so and commanded it.

________________________

^[1] Ihram is the sacred state necessary for the performance of Hajj or ‘Umrah, as detailed in the appropriate section.

3. When entering Makkah, and the day of standing at ‘Arafah; as done by the Messenger (SAW).

4. After washing a dead person as mentioned in the earlier Hadith.

The Obligatory Elements of Ghusl

1. Intention, which means the determination of the heart to remove major impurity by performing Ghusl. The Messenger of Allah (SAW) said:

“Deeds are judged by their intentions. And everyone will have what he intended.” (Al-Bukhari)

2. Pouring water on the entire body, rubbing the areas where it is possible to do so. If it is impossible, one should pour water to cover such areas.

3. Being sure that the water reaches all part of the body, including the fingers and the hair, and especially the recess parts like the navel etc.

The Sunan Elements of Ghusl

1. Reciting: Bismillaah “In the Name of Allah.”

This is legislated when beginning any significant action.

2. Washing the hands before dipping them into the water container, as previously mentioned.

3. Removal filthy matter in the beginning.

4. Washing the limbs that are normally washed for Wudhu’ before washing the body.

5. Rinsing the mouth, taking water into the nose, and blowing it out, plus washing the inner side of the ears.

Acts that are Disliked for Ghusl

1. Wasting water. The Messenger of Allah (SAW) performed Ghusl with one Sa’ which equals four Muds (see earlier note).

2. Performing Ghusl in a filthy place where one fears that he may splash some impurities upon his body or clothing.

3. Performing Ghusl with the water left over from the purification of a woman; since the Prophet (SAW) prohibited that, as previously clarified.

4. Not using any screen or barrier to block the view of others while performing Ghusl. It is narrated that Maymunah (the wife of the Messenger(SAW), may Allah be pleased with her, brought the Messenger of Allah (saw) water for Ghusl and she held a veil to hide him until he completed his Ghusl. If Ghusl was recommended without a screen, she would not have veiled him. The Messenger of Allah (SAW) said:

“Allah the Almighty is Modest and covering, and He loves modesty. When one of you performs Ghusl, let him screen himself.” (Abu Dawud)

5. Performing Ghusl in standing water. The Messenger of Allah (SAW) said:

“Let none of you perform Ghusl in standing water while he is in a state of Janabah.” (Muslim)

The Manner of Performing Ghusl

That you say: “Bismillah”

“In the Name of Allah,” intending to remove the major impurities by performing Ghusl. Washing the two hands three times. Washing one’s private parts and the area surrounding them removing any filth. Performing Wudhu’ for the removal of minor impurities. One has the choice to wash his feet while performing Wudhu’, or to wash them at the end of the Ghusl. Dipping one’s hand in the water to get them wet, ^[1] then going through the hair with them in order to let the water reach the roots of the hair. Then he washes his head plus his ears three times using a total of three handfuls of water. Then he pours water on his right side starting with the upper part then the lower one; and doing the same with left side. He should be sure that water has reached all the recessed parts such as the navel, the armpits, and the knees. ‘Aishah, may Allah be pleased with her, said: ‘Whenever the Messenger of Allah (SAW) performed Ghusl to remove sexual impurity, he used to wash his hands before dipping them in to the container, wash his private area, perform Wudhu ‘ like that for Salah. He used to soak his hair with water, pour three handfuls of water on his head, then he poured the water over his entire body.”

(At-Tirmithi and he said it is Sahih)

What is prohibited while one is in a state of Janabah

1. Reciting or reading any part of the Noble Qur’an, except seeking refuge from Allah and the like. The Messenger of Allah (SAW) said:

“The one menstruating and the sexually impure are not to recite anything from the Qur’an.”

(At-Tirmithi who mentioned a deficiency, but the narration of ‘Ali which is Sahih is a witness

For its validity in meaning)

‘Ali, may Allah be pleased with him, said: “The Messenger of Allah would recite the Qur’an in all circumstances, except while in the state of Janabah.” (At-Tirmithi who said it is Sahih)

2. Entering a Masjid, except for merely passing through for some necessary matter. Allah the Almighty says: <Nor when sexually defiled except when just passing through (the Masjid)>. (4:43)

3. Performing Salah, whether obligatory or supererogatory.

Allah the Almighty says:

<O you who believe! Do not approach As-Salah (the prayer) when you are in a drunken state until you know (the meaning) of what you utter, nor while sexually defiled, except when just passing through (the Masjid), till you wash your whole body.> (4:43)

4. Touching of a copy of the Qur’an, even with a stick or the like. Allah the Almighty says:

<That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the purified (angels).> (56:77-79)

Allah’s Messenger (SAW) said:

“Do not touch the Qur’an (the Mushaf) except while you are in a state of purity.”

(Ad-Daraqutni and it is Sahih)

_______________________________

^[1] Women are not commanded to undo their braids; they are commanded only to pour three handfuls of water on their head rubbing them without undoing their braids. Umm Salamah (the wife of the Messenger of Allah (SAW) said: “O Messenger of Allah! I braid my hair closely, should I undo it while Ghusl for removing Janabah?” The Messenger of Allah said:

“No, it is sufficient for you to pour only three handfuls of water on your head.”

General Contracts The Company (Partnership)

Tue, 03 May 2022 18:55:25 GMT

General Contracts

The Company (Partnership)

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Its Legality

The company or partnership is legislated. This is due to the statement of Allah (SWT) :

(They share in a third.) (4:12)

And His (SWT) statement:

(And verily, many partners oppress one another.) (38:24)

The word Khulata’ in this verse means partners (Shuraka).

Also, the Messenger of Allah (SAW) said:

“Allah the Most High said, ‘I am the third (partner) of two partners (i.e. My help will encompass them always) as long as one of them does not cheat his companion.” ^[1]

And He (SAW) said:

“Allah’s Hand is over both partners as long as they do not cheat one another.” ^[2]

Its Definition

Partnership refers to two or more people sharing in an amount of wealth that they have a right to, whether through inheritance or similar sources. It also may be wealth that they have collected between themselves through installments in order to make business investments with it by trading, industry or agriculture.

There are different types of partnership:

‘Profit-and-loss share’ Partnership

This is when two or more persons are partners, whose dealing is permissible legally. They collect a fixed amount, dividing it by fixed instalments or shares. They work together for its development. The profit _____________________________

^[1] Abu Dawud recorded it and he was silent about it. Ibn Qattan mentioned that it has some deficiency and Al-Hakim graded it authentic. The rest of its wording states, “But when he cheats, I leave from among them.” This means that He removes the blessing from their wealth.

^[2] Ad-Daraqutni recorded it and Al-Munthiri was silent about it. Its actual wording states, “ As long as one of them does not deceive his partner.”

___________________________

and loss will be according to their shares in the capital. Every partner has the right to deal on behalf of himself and be the power of attorney on another partner’s behalf. Therefore, he can sell, buy, receive and pay. He can demand debts to be paid back, deduct, and return goods if defective. In brief, he can do whatever he deems beneficial to the wellbeing of the partnership.

Conditions for the validity of ‘Profit-and-loss share’ Partnership:

1) Partnership should be between two Muslims. A non-Muslim partner may deal with usuary, or add to the capital money with forbidden money. If the Muslim deals the selling and buying, there is no harm in non-Muslim partnership. Because the fear of forbidden shares being mixed with the capital amount is unlikely.

2) The capital amount of the partnership must be fixed as well as the shares of every partner. The profit and loss should be on the fixed capital amount and shares. Meanwhile, unknown capital amount or shares of partners will lead to devouring others’ property illegally, which is a prohibited act. Allah (SWT) says:

(And eat up not one another’s property unjustly.) (2:188)

3) The profit should be known and distributed among the partners, according to their shares. Therefore, it is not permissible to say to one of the partners that that he will get his profit from the rams, and the other from the flax and linen, and so on. This involves fraud, which is forbidden.

4) The capital amount should be in cash. If anyone presents the merchandise being his share, he can enter the partnership, and his merchandise should be evaluated according to the current market price. Otherwise, the merchandise stands with its value unknown. Moreover, dealing with the unknown is a prohibited act. It will cause the loss of others’ rights and the consumption of unlawful property.

5) Every partner will work according to his share, like matters of profit and loss. For example, if his share is one fourth (1/4), he will work one day out of four days, and so on. If they hire an employee, then his wages will be from the capital amount of each partner according to his share.

6) If one of the partners dies or become insane, the partnership will be invalid. The heirs of the deceased or the guardians of the insane can reinstate it with the same terms and conditions as earlier or they can dissolve it if they like.

Corporal (Working) Partnership

This refers to two or more persons sharing whatever they earn by their works. For example, they share in making a certain product, or tailoring, or washing clothing, etc. Whatever income they receive from this, would be divided between both equally or according to what they have agreed to.

The basis of permissibility of the corporal (working) partnership is the Hadith recorded by Abu Dawud. ‘Abdullah, Sa‘d and ‘Ammar made a partnership on the day of Badr concerning what they would get from the wealth of the Polytheists. Although ‘Ammar and ‘Abdullah did not get anything. Sa ‘d got two prisoners of war. Thus, the Prophet (SAW) made them share in partial ownership of the two prisoners. This occurred before the legislation concerning the division of war booty. (This Hadith is authentic, and Ahmad, Malik and Abu Hanifah all acted according to it.)

The Laws of this Corporal (Working) Partnership are as Follows:

1) Both of them can demand the wages and receive them from the employer.

2) If one of them becomes sick or absent due to an excused reason, the earning of the other should be divided between both partners.

3) If the absence of anyone of them is too long or his sick leave delayed for a long period of time, the healthy (present) partner can co-opt a new employee in his place. His wages should be deducted from the share of the sick or absent partner.

4) If anyone of the partners excuses himself from continuing his work, the other can abrogate the partnership deal.

Honoring Partnership

Honoring partnership refers to two or more partners sharing in buying and they resell on their own. Whatever they earn from profit or loss, they share equally in it.

Negotiable Partnership

This type is more comprehensive than the types of profit-and-loss share, honoring, and corporal (working), as it comprises these as well as speculative partnership. Negotiable partnership refers to each partner authorizing the other to deal freely, both financially and personally in every aspect of the partnership. Both are free to sell, buy, speculate, authorize, take legal action, pawn, and to travel with the property. The profit should be distributed among them according to their mutual agreement. The loss should be according to each partner’s financial contribution.

Speculative Partnership (Mudaribat)

Its Definition

The speculative partnership refers to one person giving a certain fixed amount to another person in order to trade with it. The profit of it would be distributed between them both according to what they have agreed upon. However, if any loss occurs, it will be born only by the investor of the capital money. As for the employee, it is enough for him to lose his effort and striving, so why should another loss be imposed upon him?

Its Permissibility

The speculative partnership is permissible according to the consensus of the Companions,

and the Imams. ^[1] This practice was implemented in the lifetime of the Messenger of Allah (SAW) and he approved of it.

Its Regulations

The following are the rules of the speculative partnership:

1) This partnership should be between the Muslims who are allowed to deal. There is nothing wrong with this partnership being between a Muslim and a disbeliever, as long as the capital money is invested by the disbeliever and the work is done by Muslim. The reason is that it is not feared that the Muslim will deal in interest or forbidden wealth.

2) The capital wealth should be a fixed amount.

3) The worker’s share of the profit should be specified. If the worker’s share is not specified, he gets a wage for his work and the total profit will be for the owner of the capital amount. However, if they say, “We will share the profit between us,” then the profit will be divided in half between them.

4) If they dispute regarding any term of the profit, for example, whether the worker gets a fourth or a half of the profit, the claim of the owner of the capital is accepted after his swearing an oath.

5) It is not right for the worker to make another speculative partner with the wealth of another person when it is harmful to the wealth of the first partner. However, it is allowed for the worker to do so if his first partner gives him permission to do that. This is because it is for bidden to cause harm between the Muslims.

6) The profit should not be distributed as long as the contract is valid, unless both parties agree to divide the profit.

7) If the capital investment causes any loss, then it should be covered from the profit. Therefore, the employee will not have any right to the profit unless the damage and loss of the capital is covered. This is applicable as long as the profit has not been divided. For example, in the case of both parties making a deal with sheep and receiving profit from it, then they invested it again in trading grains or flax. If they loss the business even from their capital money, they will share the loss from the current capital. The employee should not adjust the current loss from the profit of the former deal.

_____________________________________

^[1] From this is what Malik recorded in Al-Muwatta ’ that ‘Abdullah and ‘Ubaydullah, the two sons of ‘Umer bin Al-Khattab, passed by Abu Musha Al-Ash’ari in Al-Basrah. So he gave them some wealth to take to ‘Umar. Then he encouraged them to take some merchandise with it that they could sell, and then when they sold it, they could pay the capital sum of the money to ‘Umar. Thus, they did so. However, ‘Umar forbade them from keeping the profit. So ‘Ubaydullah said to him, “Could not you make this a speculative deal, since he (Abu Musa) said, ‘If this wealth decreases or is used up in loss, then we are responsible for that.” So ‘Umar took the capital sum of money and divided the profit in half, giving them each a half of the remaining profit. Thus he made it a speculative deal.

------------------------------------

8) If the speculative partnership is abrogated and some of the merchandise left, or some debt with someone, the owner of the capital can demand that the existing property be sold to make cash instead or to return the debt. The employee must act according to what the owner instructs.

9) The claim of the worker should be accepted about the damage or loss of the property if there is not any evidence established against his claim. If he claims the damage of the property and produces the evidence to prove it, his claim will be accepted after his swearing.

Funeral Regulations (Janazah)

Thu, 28 Apr 2022 19:11:10 GMT

Funeral Regulations (Janazah)

( Click Here To Download PDF )

There are three topics related to funeral regulations:

Requirements from the Time of Illness to the Time of Death

1. The Obligation for Patience:

The Muslim should adhere to patience when afflicted by any adversity. He should not submit to either desperation nor despondence; since Allah, the Almighty has commanded patience in many a verse in the Noble Qur’an, and so did His Messenger (saw) in the Sunnah. There is no harm, for the Muslim, when asked about his health to say: “I am ill, or I feel pain.“ But he should add: “Praise is to Allah in every circumstance.”

2. Taking Medication is Recommended:

It is recommended for the Muslim who becomes sick to take lawful medication.

The Messenger of Allah (saw) said:

“Allah did not send down any illness, except that He sent down its cure. So take the remedy.”

(Ibn Majah and Al-Hakim who said it is Sahih)

It is not allowed to use medications that are made of what is unlawful, such as wine, pork and the like. The Messenger of Allah (saw) said:

“Indeed Allah has not placed your cure in what He made unlawful for you.”

(At-Tabarani with a Sahih chain of narration)

3. Seeking Ruqya is Allowed:

It is allowed for a Muslim to try to have Ruqya performed for him with verses of the Qur’an, Prophetic supplications, and good words, due to the saying of the Prophet (saw):

“There is no harm in Ruqya as long as there is no Shirk in it.” (Muslim)

4. Talismans and Amulets are Unlawful:

Wearing talismans and the use of amulets is unlawful. It is not permissible for a Muslim to wear any talisman due to the saying of the Prophet (saw):

“Whoever wears a talisman, he has committed Shirk.” (Ahmad and Al-Hakim said it is Sahih)

And His saying:

“Whoever wears a talisman may Allah not help him. Whoever wears shells hoping for achieving his aims and objectives, may Allah help him not attain them.”

(Ahmad and Al-Hakim who said it is Sahih)

When the Messenger of Allah (SAW) saw a man tying a brass ring on his hand, He said to him:

“Woe to you! What is this?”

The man said: “For weakness.” The Messenger of Allah (saw) said:

“Remove it. It will only increase your weakness. Indeed, if you die while wearing it, you will never succeed.” (Ahmad)

5. Some Ways the Messenger of Allah (saw) would Treat a Patient:

The Messenger of Allah (saw) used to place his hand on the patient and say:

Allaahumma rabban-nassi adhhibil-ba’s. Ishfi Antash-Shaafee. Laashifaa’a illaa shifaa’uka shifaa’an laa yughaadiru saqamaan.

“O Lord of the people! Take away the disease. Cure him; since You are the only One to cure. There is no cure except Yours. Acure that leaves no side effect.” (Al-Bukhari)

A man complained to Him about his pain. The Messenger of Allah (saw) said to him:

“Place your hand on the location of the pain and say: In the Name of Allah” (three times. Then say:) “Bismilaah A’uwdhu bi ‘izzatillaahi ^[1] wa qadartihi min sharri maa ajidu wa ahaadhir”

“I seek refuge in the Dignity of Allah and His Decree from what I suffer and from what I fear”

(seven times). (Muslim)

Similar is recorded by Muslim, once the Prophet (saw) felt pain, so Jibril (A.S.) recited some Ruqya saying:

Bismillaah, arqeeka min kulli shay’in yu’dheeka, min sharri kuli nafsin, aw ‘aynin haasid. Allaahu yashfeeka, bismillaahi arqeek.

“In the Name of Allah, I say Ruqya for you against everything that harms you, from every evil soul, or envious eye. May Allah cure you, in the Name of Allah I say Ruqya for you,”

___________________________________

[1] The wording of Muslim is :

A ‘udhu billaahi wa qudratihi.

“I seek refuge in Allah and His decree” without the word ‘Izzah (Dignity).

_____________________________

6. It is Allowed to Receive Treatment from a Disbeliever and a Woman:

There is a consensus among the Muslim scholars that it is permissible for the Muslim to receive treatment from a disbelieving physician provided that he is honest. Likewise, the man is permitted to receive treatment from a woman and vice versa in case of necessity.

The Messenger (saw) hired some polytheists for some services. ^[1] Some wives of the Companions, may Allah be pleased with them, used to care for the wounded in Jihad during the lifetime of the Prophet (saw). ^[2]

7. Quarantine:

It allowed, even recommended, to place patients with contagious diseases in separate wards of the hospital, and to prevent the healthy from being around them, with the exception of medical professionals. The messenger of Allah (saw) said:

“Do not water the diseased ^[3] cannels with the healthy.” (Muslim)

Since this is the case with the diseased animals, then it is even more so with people.

The Messenger of Allah (saw) said about the plague:

“If it strikes in a land that you are, do not leave it. And if it strikes in a land, you are not, do not go there.” (At-Tirmithi and he said that it was Sahih)

As to the saying of the Messenger (saw)

“There is neither infection nor bad omen.”

This means that the infection does not affect man by itself; but by the Will of Allah. Nothing takes place except by the Will of Allah. This does not prevent anyone from taking the necessary due precautions, believing that Allah alone is the Protector, and that whom Allah does not protect, will never be saved.

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^[1] Among these cases is what is recorded by Al-Bukhari that He (saw) hired a man as a guide for a journey.

^[2] Al-Bukhari recorded that Ar-Rabi’ah bint Ma’wudh said, “We attended battles with the Messenger (saw) providing water and services for the people and we would return the dead and wounded to Al-Madinah.”

^[3] The “disease “ here refers specifically to manage.

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When the Messenger of Allah (saw) was asked about the camel with mange, he replied:

“And who did infected the first one?”

In this Hadith, the Messenger of Allah (saw) informs us that infection is caused by none except Allah, and that which He wills, will come to pass and what He does not will, will never come to pass.

8. The Obligation of Visiting the Sick:

It is obligatory for the Muslim to visit his brother when he becomes ill. The Messenger of Allah (saw) said:

“Feed the hungry, visit the sick and release the captive.” (Al-Bukhari)

When visiting him during his illness, it is recommended for him to supplicate asking Allah to cure him and encouraging him to have patience and speaking good words to him. It is also recommended that he not sit with him for too long. When visiting a sick man the Messenger of Allah (saw) used to say:

La ba’s, tahoorun in shaa’ Allah.

“May there be no harm, it is only purification, if Allah wills.” (Al-Bukhari )

So the Muslim should also say that.

9. The Sick is Required to Assume Good on Behalf of Allah:

When the Muslim becomes sick and gets on the verge of death, he should assume good on behalf of Allah, that Allah would not torture him but be Merciful at him. He should assume that Allah would not blame him, but pardon him, for His forgiveness and mercy are boundless, encompassing everything. The Messenger of Allah (saw ) said:

“Let none of you die except while assuming good on behalf of Allah.” (Muslim)

10. Encouraging the dying person to the Testimony of Faith:

If the Muslim is present when his Muslim brother is on verge of death, he should encourage him to recite the Word of Sincerity: “None has the right to be worshipped except Allah.” Reminding him thereof until he recites it, once he recites it, that will be sufficient for him. But if he says anything other than it, he should repeat the formula, so that the last words of the dying person would be: “None has the right to be worshipped except Allah.” In this way he becomes liable of admittance into Paradise; since the Messenger of Allah (saw) said:

“Encourage your dying to say: “None has the right to be worshipped except Allah.” (Muslim)

He (saw) also said:

“Whoever’s last words be: “None has the right to be worshipped except Allah, he will be admitted into Paradise.” (Ahmad and Abu Dawud and it is Hasan)

11. Laying the dying person in the direction of the Qiblah:

When the signs of death appear, the dying person should be faced toward the Qiblah, laying him on his right side if possible, if not, he should be placed lying on his back with his feet in the direction of the Qiblah. If the pangs of death become intense, then Surah Ya-sin (36) should be recited over him, so that Allah the Almighty might alleviate what he is suffering due its blessings. The Messenger of Allah (saw) said:

“There is not a dying person whom you recite Ya-Sin for except Allah alleviates his suffering.” ^[1]

12. Closing the eyes and covering him:

When the soul of the Muslim is taken away, his eyes should be closed, and his body should be covered. Nothing but good should be said about him, such as: “O Allah! Forgive him. O Allah! Shower Your Mercy on him.”

The Messenger of Allah (saw) entered shortly after Abu Salamah, May Allah be pleased with him, had died, He closed his eyes as saying:

“Indeed, when the soul is taken away, the sight follows it.”

When some of his relative made some noise, the Messenger of Allah (saw) said:

“Do not invoke except good; since the angels say Aameen to what you say.” (Muslim)

What is Necessary from the Time of Death to the time of Burying

1. Announcing the Death:

It is recommended to announce the death of the Muslim to his relatives, his friends, and to the ______________________

^[1] Recorded in Al-Firdaws from Abu Ad-Darda’ and Abu Dharr and it is weak. A different wording was recorded by Abu Dawud and An-Nasa’i.

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righteous people of his quarter to attend his funeral. The Messenger of Allah (saw) announced the death of An-Najashi to the people. He also announced the death of Zayd, Ja’far, and ‘Abdullah bin Rawahah when they were martyred.

Only the public proclamation in a loud voice, in the streets, at the gates of the Masjids is prohibited.

2. Weeping is Allowed, Wailing is Prohibited

Wailing and crying for the death of anyone is prohibited. The Messenger of Allah (saw) said:

“Indeed, the deceased is tortured because of the weeping (the wailing)of the living.” (Muslim)

And His saying:

“He who was wailed over, will be tortured because of that wailing on the Day of Judgement.”

(Muslim)

The Messenger of Allah (saw) used to take a pledge from women not to wail; as narrated by Umm ‘Atiyyah. The Messenger of Allah (saw) also said:

“I am innocent of those who wail, shave, or tear their clothes (in mourning). “ (Al-Bukhari)

As for weeping, there is no harm in it. When His son Ibrahim died, the Messenger of Allah ( saw ) said:

“Indeed, the eyes shed tears, the heart grieves, but we say nothing but what pleases our Lord. We are sad because of your death, O Ibrahim.” (Al-Bukhari)

The Messenger of Allah (saw ) also wept upon the death of Umamah, his grand-daughter from Zaynab, may Allah be pleased with them. It was said to Him: “Do you weep? Did not you prohibit us from weeping? “ He (saw) said:

“It is only mercy that Allah put in the hearts of His servants. Allah has mercy only on the merciful among His servants.” (Al- Bukhari)

3. The Prohibition of Dressing as a Mourner ^[1] for More than Three Days:

It is unlawful for the Muslim Woman to dress as a mourner for more than three days, except

____________________________

^[1] Meaning to not adorn herself with any kohl, henna or fragrance.

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in the case of the death of her husband. In that case it is obligatory for her to do so for four months and ten days. This is due to the saying of the Prophet (saw):

“The woman is not to dress as a mourner upon the death of anyone for more than three days, except in the case of the husband. Then she is to do so for four months and ten (days).”

(Al-Bukhari and Muslim)

4. Paying off his debts:

It is necessary to expediate paying any debts the deceased may have. This is because the Messenger (saw) would not pray for one with a debt until his debt was paid. He said:

“The believer’s soul is suspended by its debt until it is rectified.” (Al-Bukhari)

5. Al-Istirja,’ ^[1] Supplication, and Patience:

It is necessary for the family of the deceased to remain patient, particularly during this period of time. This is because the Prophet (saw) said:

“Patience is only at the initial shock.” (Al-Bukhari)

They should increase in supplications and reciting the phrase of Al-Istirja’: “We are Allah’s and to Him we will return.” The Messenger of Allah (saw) said:

“There is no servant who suffers an affliction and says:

Innaalillaahi wa inna ilayhi raaji’oon. Allaahumma’-jurnee fee museebatee, wa akhliflee khayran minhaa.

‘We are Allah’s and to Him we will return. O Allah! Reward me with good in my adversity, and compensate me with better than it,” except that Allah rewards him abundantly, and compensates him with what is better.” (Muslim)

He (saw) also said:

“Allah the Most High said, “There is nothing for My believing servant-from whom I take away the soul of his beloved, then he anticipates a reward from Me – except Paradise.” (Al-Bukhari)

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^[1] Meaning to utter the statement: “We are Allah’s and to Him we all will return” as explained in the Hadith that follow.

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6. The Obligation of Washing the Body:

When a Muslim passes away – whether young or old and whether his body is complete or not – it is obligatory to wash him. Those Muslims who are not washed are the martyrs killed by disbelievers in the battlefield. The Messenger of Allah (saw) said:

“Do not wash them. Each wound - or each drop of blood – will be musk on the Day of Judgement.” (Ahmad with Sahih chain of narration)

7. The Description of the Washing:

If water is poured over the body such that it covers all of it, it will be sufficient. But the following description is the most complete form of that recommended:

The deceased is put on something elevated. The one washing him should be an honest and righteous person. The Messenger of Allah (saw) said:

“Let the honest wash your dead.” (Ibn Majah with a weak chain)

He should slightly press his stomach so that anything remaining would come out. Then he wraps a piece of cloth around his hand, and intends to wash him. He starts by washing his private parts to remove any filth. Then he removes the piece of cloth and washes him in the manner of Wudhu.’ Then he washes the entire body, beginning with the upper part down to the lower part, doing so three times. If perfect purity is not attained he washes him five times, using soap or the like in the last washing.

If the deceased is a woman, her hair should be undone and washed, then braided again. The Messenger of Allah (saw) commanded doing this with his daughter Zaynab. (Al-Bukhari) Then camphor or some kind of fragrance should be applied.

8. Tayammum is Sufficient when Necessary:

When there is no water available to wash the dead, or the deceased is a man among women or a woman among men, then Tayammum should be performed on the body and it should be shrouded, the funeral prayer is performed, and the body is buried. Tayammum is a substitute for Ghusl when there is a necessity, just as in the case of one in a state of sexual impurity who is unable to perform Ghusl , he performs Tayammum and prays. The Messenger of Allah ( saw ) said:

“If a woman dies among men and there was no woman besides her, or a man passes away among women and there was no man besides him, they should be given Tayammum and be buried.” ^[1]

Their status is similar to those who do not find water. ( Al-Bayhaqi )

9. One of the couple is permitted to wash the other:

The husband is permitted to wash his wife and the wife is permitted to wash her husband. The Messenger of Allah (saw) said to ‘A’ishah, may Allah be pleased with her:

“If you would pass away, I would wash and shroud you. “ ^[2]

Ali, may Allah be pleased with him, washed his wife Fatimah, may Allah be pleased with her. ^[3]

The woman is permitted to wash a boy of six years old or less. As for a man washing a girl, the people of knowledge dislike it.

10. The Shroud is obligatory:

It is obligatory to shroud the Muslim after washing. This is to be done with whatever will cover the entire body. Mus’ab bin Umayr, one of the martyrs of Uhad – may Allah be pleased with him – was shrouded with a cloth that was short, so ALLAH’S Messenger (saw) ordered that his head and body be covered with it, and that his legs be covered with Idhkhir (lemon-grass). (Al-Bukhari) Thus, covering the whole body is inferred from this.

11. A Clean White Shroud is Recommended:

Whether the shroud is old or new, it is recommended that the shroud be white and clean. The Messenger of Allah (saw) said:

“Wear white clothes; since they are the best of your clothes, and shroud your dead with them.” (Al-Tirmithi and he said that it was Sahih)

It is desirable that the shroud should be scented with ‘Uwd. The Messenger of Allah (saw) said:

“If you cent the deceased, scent him thrice.” (Ahmad and Al-Hakim who said it is Sahih)

The shroud should be of three layers for the man and five layers for the woman. The

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^[1] Abu Dawud in his Marasil, the majority of the scholars of Fiqh act according to it.

^[2] Ibn Majah, Ahmad and An-Nasa’i with weak chain of narration.

^[3] Al-Bayhaqi, Ad-Daraqutni, Ash-Shafi ‘i, with a Hasan chain.

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Messenger of Allah (saw) was shrouded in three new white winding sheets. There was neither shirt nor headwear. The Muhrim (one in the state of Ihram for the Hajj pilgrimage or Umrah, the lesser pilgrimage) is to be shrouded in his Ihram – the Rida’ (upper-wrap) and Izar (waist-sheet). He should not be perfumed, and his head should not be covered. The Messenger of Allah (saw) said about the man who passed away on the Day of ‘Arafah:

“Wash him with water and lotus, and shroud him in his two pieces (of Ihram), and do not cover his head, for Allah will raise him on the Day of Resurrection pronouncing the Talbiyah.”

(Al-Bukhari and Muslim)

12. The Silk Shroud:

It is unlawful to shroud men with silk since it is prohibited for the Muslim man to wear silk. As for woman, although wearing silk is permitted for her, it is disliked to wrap her in a shroud of silk sheets. This is a form of extravagance and extremism – the two things prohibited in the Shari’ah. It is narrated that the Messenger of Allah (saw) said:

“Do not exaggerate with shrouds, since they perish swiftly.”

(Abu Dawud and in its chain is one who is criticized)

Abu Bakr, may Allah be pleased with him, said: “The living one is more worthy of the new than the dead. The shroud is for the pus and matter that comes out of the deceased.”

(Al- Bukhari)

13. Performance of the Funeral Prayer for the Deceased:

Performance of the funeral prayer for the deceased Muslim, like his washing, his shrouding and burial, is a collective duty; if a group of them, does it, the remainder of them are not required to do it. The Messenger of Allah (saw) used to perform the funeral prayer for the deceased Muslims, he even accepted that in the case of a believer in debt, when he died as a Muslim without paying the debt, that this did not prevent him from being prayed for. He said:

“Perform the Salah for your companion.” (Al-Bukhari)

14. The Condition for the Prayer for the Dead:

The conditions for Salat-ul-Janazah, the funeral prayer, are the same as those for the prayer in general. The Muslim should be purified of both the minor and major impurities, covering the parts of the body that should be covered, and facing the Qibla. The Messenger of Allah (saw) called it Salah, thus whatever applies to Salah in general, applies to the funeral prayer as well. The Messenger of Allah (saw) would say:

“Perform the Salah for your companion.” (Al-Bukhari)

15. The Obligatory Elements of the Funeral Prayer:

The obligatory acts of the funeral prayer are:

Standing, for those who are able, and the intention since the Prophet (saw) said:

“Deeds are judged by their intentions.” (Al-Bukhari)

Recitation of Al-Fatihah, praise and thanks to Allah, prayers and blessings for the Prophet (saw) four Takbirs, supplication, and the Taslim.

16. How to perform the Funeral Prayer:

The deceased – one or more than one – are placed facing the Qiblah. The Imam stands with three rows or more behind him (facing the Qiblah). The Messenger of Allah (saw) said:

“For whomever three rows or more pray, his ( entrance to Paradise ) will be obligatory.”

(At -Tirmithi)

Then He raises His hands, intending the funeral prayer for the deceased. If they are more than one, He intends accordingly. Then He says, “Allahu Akbar.” Then He recites Al-Fatihah, praises Allah the Almighty, then he expresses gratitude to Allah, then says the Takbir, raising His hands if he wills or leaving them on his chest, the right on the left. Then He recites the Ibrahimite prayer for the Prophet (saw). Then he utters the Takbir and prays for the deceased. Then He utters the Takbir, supplicates and says the Taslim if he wills. Or utters the Taslim after the fourth Takbir, doing so with only one Taslim.

It is narrated in the Sunnah for the funeral prayer that the Imam performs the Takbir, then silently recites Al-Fatihah to himself after the first Takbir. Then he says prayers for the Prophet (saw) and sincere supplications for the deceased with each Takbir, not reciting anything loudly in them, then saying the Taslim silently to himself. (Ash-shafi’i and Al- Hafidh [Ibn Hajr] said that its chain is Sahih.)

17. The One coming Late in the Funeral Prayer:

The one who is late has the choice if he wishes either to finish the Takbirs he missed of the funeral prayer, in succession, or to say the Taslim with the Imam.

When A’ishah, may Allah be pleased with her, told the Messenger of Allah (saw) that sometimes she does not hear the Takbir, the Messenger of Allah (saw) said to her:

“Say what you hear of the Takbir, as for what you miss, you do not have to make it up.”

The author of Al-Mughni (Ibn Qudamah) argues with this narration but I do not know of a reference for it.

18. The One Who was Buried without a Funeral Prayer:

If one is buried without the funeral prayer, then the prayer may be performed while he is in grave. The Messenger of Allah (saw) and his Companions (may Allah be pleased with them) performed the funeral prayer for the woman who used to clean the mosque after her burial.

( Al-Bukhari )

Additionally, it is prayed for those not present, even if they are far away, since the Prophet (saw) prayed it for An-Najashi. An-Najashi was in Ethiopia and the Messenger(saw) and the believers were in Al-Madinah.

19. The Supplication:

There are many reported versions of supplications the Messenger of Allah (saw) would say during the funeral prayer. The following are some of them:

Allaahumma inna fulaana bin fulaanin fi thimmatika wa habli jiwaarik, faqihi min fitnatil-qabri wa ‘athaabin-naar, wa Anta ahlul-wafaa’i wal haqq. Allaahumma faaghfir lahu warhamhu, faa innaka Antal-Ghafoorur-Raheem. Allaahum-maaghfir lihayyinaa wa mayyitinaa, wa sagheerinaa wa kabeerinaa, wa thakarinaa wa unthaanaa, wa haadhirinaa wa ghaa’ibinaa. Allaahumma man ahyayatahu minna fa ahyihi ‘alal-Islam, wa man tawffaytahu minna fatawaffahu ‘alaal-eemaan. Allaahumma laa taharimnaa ajrahu wa laa tudhillanaa ba‘dahu..

“O Allah! Indeed so-and-so, the son of so-and-so is under Your protection and covenant, so protect him from the turmoil in the grave and from the chastisement of the Fire. You are the One Worthy of fulfillment and truthfulness. O Allah! Forgive him and have mercy on him; since You are the Forgiving, the Merciful. O Allah! Forgive our living and our dead, our young and our old, our male and our female, our present and our absent. O Allah! Whom You caused to be alive among us, let him live in Islam. And whom You cause to die among us, let him die in faith. O Allah! Deprive us not of the reward and do not cause us to go astray after him.”

If the deceased is young, He would (saw) say:

Allaahum-maj’alhu liwaalidayhi salafan wa thukhran wa faratan, wa thaqqil bihi mawaazeenahum, wa a’dhim bihi ujoorahum, wa laa tahrimnaa wa iyyaahum ajrahu, wa laa taftinnaa wa iyyaahum ba’dahu. Allaahumma alhiqhu bisalihi salafil -mu’mineena fee kafaalati Ibraaheema, wa abdilhu daaran khayran min daarihi wa ahlaan khayran min ahlihi, wa ‘aafihi min fitnatil-qabri, wa min ‘athaabi Jahannam.

“O Allah! Make him an advancement for his parents, storing, overweighing and bearing down on the Scales of his parents, and augment by him their reward. O Allah! Deprive neither us nor them of the reward, persecute neither us nor them after his death. O Allah! Let him join the righteous predecessors of the believers under the auspices of Ibrahim. O Allah! Give him a residence better than his residence and a household better than his household. O Allah! Exempt him from torment in the grave and from the chastisement of the Fire.”

20. Following the Funeral Procession and its Virtue:

Following the funeral procession is a Sunnah. The Messenger of Allah (saw) said:

“Visit the sick, and follow the funeral procession; this reminds you of the Hereafter. (Muslim)

The burial should be done quickly due to the saying of the Prophet (saw):

“Hasten (the burial), if he is righteous, you are hastening him to good. If not, then it is evil you are removing from your necks.” (Al-Bukhari)

It is desirable to walk in front of the body as the Prophet (saw) and Abu Bakr, may Allah be pleased with him, used to walk in the front of the body to be buried. ^[1]

The virtue of the funeral procession is clear from the saying of the Messenger of Allah (saw):

“Whoever follows the funeral procession of a Muslim out of faith and hoping for reward (from Allah), then he stays until the funeral prayer and the burial end, will return with two Qirats, each one of them is as huge as the mount of Uhud. And whoever attends it until the funeral prayer will have a reward equal to one Qirat.” (Al-Bukhari)

21. What is Disliked while Following the Funeral:

It is disliked for women to go out to follow the funeral. This is because of the saying of Umm ‘Atiyyah, may Allah be pleased with her, “We were prohibited from following funeral, but without being strict on us .” ( Muslim)

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^[1] Recorded by Abu Dawud, An-Nasa’i and others. The majority of the scholars say that walking in front of the body is recommended.

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Similarly it is disliked to raise the voice while attending the funeral procession with remembrance of Allah or recitation. The companions of the Messenger (saw), may Allah be

pleased with them, disliked raising the voice for three things:

i) The funeral.

ii) The remembrance (of Allah)

iii) And while fighting. ^[1]

It is also disliked to sit before laying down the body. The Messenger of Allah (saw) said:

“If you follow the funeral, do not sit till it is placed in the earth.” (Al-Bukhari and Muslim)

22. The Burial:

Burying the dead, by completely covering the body with dirt, is a collective duty. Allah the Almighty says: {Then he causes him to die and puts him in his grave.} (80:21)

Following are the rules for the burial:

i) Deepening the grave in order to prevent carnivorous animals and predatory birds from reaching it, and to prevent any odor lest it would cause harm to the living. The Messenger of Allah (saw) said:

“ Dig and deepen well. And bury two and three in one grave.”

They said:

“Who should be buried first?” He (saw) said:

“Precede with the one who memorized most of the Qur,an.” (At-Tirmithi and he said that it is Sahih)

ii) Although burying at the bottom of the grave is allowed, it is better to use a Lahd, because the Messenger of Allah (saw) said:

“The Lahd is for us, while Shaqq is for the others.” ^[2]

Lahd refers to a niche placed on the right side of the grave, while Shaqq is the hole in the center of the grave.

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^[1] Ibn Al-Mundhir from Qays bin ‘Ubadah.

^[2] Ahmad, Abu Dawud and At-Tirmithi, and in its chain is one who is criticized, although some of them considered it Sahih.

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iii) It is desirable for each of those who attend the burial to throw three handfuls of dirt on the grave near the head of the body; as the Messenger of Allah (saw) did, as mentioned by Ibn Majah with a chain that has no harm in it.

iv) The body is to be entered from the end of the grave and to be placed on his right side facing the Qiblah. The bands of his shroud should be untied. The following should be said while placing the body there:

Bismillaah, wa ‘alaa millati rasoolillaah.

“In the Name of Allah, and in conformity with the religion of the Messenger of Allah (saw).”

(Abu Dawud and Al-Hakim, and he said it is Sahih) as this was done by Him (saw).

v) The woman’s grave should be covered with a cloth at the time of her burial. The predecessors used to cover the woman’s grave during her burial. This was not done in the case of the man.

What Should be Done After the Burial

1. Asking for Forgiveness and Supplicating for the Deceased:

It is desirable for those who attend a burial to ask forgiveness for the deceased, and to ask Allah to keep him firm during the questioning. The Messenger of Allah (saw) said:

“Ask forgiveness for your brother and ask Allah to keep him firm; since he is being questioned now.” (Ibn Majah with Hasan chain of narration)

The Messenger of Allah (saw) would say this upon completing the burial. Some of the predecessors ^[1] would say:

Allaahumma hathaa ‘abduka nazala bika, wa Anta khayru manzulin bihi, faaghfir lahu wa wassi’mudkhalahu.

“O Allah! This is Your servant who has come to You as a guest; and You are the Best One (to entertain the guest). So, forgive him and make his entrance spacious.”

2. Leveling the Earth over the Grave:

It is necessary to level the earth over the grave, since the Messenger of Allah (saw) commanded that. Yet, raising the grave about a hand span from the earth is permissible.

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^[1] Among them Ibn Mas’ud, may Allah be pleased with him.

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The majority of the scholars consider it recommended because the grave of the Prophet (saw) was raised in this manner.

There is no harm in placing an indicator over the grave so it may be known who its inhabitant is, be it a stone or otherwise. The Messenger of Allah (saw) marked the grave of ‘Uthman bin Madh’un with a rock and said:

“To distinguish the grave of my brother and to bury the deceased of my family.”

3. Plastering or Constructing over the Grave is Unlawful:

It is unlawful to plaster over or build over a grave, since it is recorded by Muslim that the Prophet (saw) forbade doing so.

4. Sitting on the Grave is Disliked:

It is disliked of a Muslim to sit on the grave of his Muslim brother or step on it with his feet because of the saying of the Messenger of Allah (saw):

“Do not sit on the graves, and do not perform Salah at them.” ( Muslim )

And his saying:

“It is better for anyone of you to sit on a brand that burns his clothing through to his skin than to sit on a grave.” (Muslim) ^[1]

5. It is Unlawful to Build Masjids over Graves:

It is unlawful to build Masjids over graves and to place torches upon them to illuminate them. The Messenger of Allah (saw) said:

“Allah’s curse be upon the woman that (frequently) visit the graves and illuminate them.” (At-Tirmithi and Al-Hakim and it is Sahih)

And his saying:

“Allah’s curse be upon the Jews, they took the graves of their Prophets as Masjids.”

(Al-Bukhari and Muslim)

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^[1] Some scholars interpret the sitting mentioned here as the sitting for answering the call of nature.

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6. Exhuming and Relocating the Remains is Unlawful:

To exhume the grave and relocate the remains of the deceased is prohibited, except for an urgent need, such as burying him without bathing him first, etc. It is also disliked to transport from one country to another the deceased who has not been buried, except to one of the two sacred places; Makkah or Al-Madinah, and similarly to Jerusalem. The Messenger of Allah (saw) said:

“Bury those killed where they met their end.” (Abu Dawud and others and it is Sahih)

7. Condolence is desirable:

It is recommended to console the family of the deceased, men or women, before the burial or after it up to three days. Exceptions to this are the case of one who was far away or not present during this period, then it may be delayed. The Messenger of Allah (saw) said:

“There is no believer who consoles his brother for any suffering, except that Allah the Almighty clothes him with a garment of dignity on the Day of Judgement.”

(Ibn Majah with Hasan chain of narration)

8. The Meaning of Condolence:

Condolence is to condole the family of the deceased by encouraging them to be patient and mentioning what will alleviate their grief and the effects of the disaster in any form. It is narrated that the Messenger of Allah (saw) sent a messenger to his daughter, may Allah be pleased with her, when she had informed him of the death of her son. He said:

“Indeed, what Allah has taken is His and what Allah has given is His. Each thing with Him has a predetermined term: So be patient and hope for reward (from Allah).” (Al-Bukhari)

One of the righteous predecessors consoled a man for the death of his son, saying:

“From so-and-so to so-and-so. Peace be upon you. I praise Allah, there is none worthy of worship except Him. To proceed: May Allah reward you abundantly, grant you patience, and inspire both us and you gratitude; since our souls, wealth, and families are gifts from Allah and entrusted by Him to us. May Allah grant you pleasure and great reward through his passing. Praise, mercy and guidance, are yours if you maintain hope in Allah. So be patient, do not let your anguish foil your reward and cause you to regret. And know that anguish neither restores the dead nor repels grief. And know also that what is preordained will come to pass. And peace be upon you.”

It is sufficient to console with some words like these:

A ‘dhamal-laahu ajrak, wa ahsana ‘azaaka wa ghafara limayitik.

“May Allah reward you abundantly, and console you and forgive your deceased.”

The one being consoled may say:

“Ameen, aajarakal-laahu, wa laa araaka makruuhaa.

“Ameen, may Allah reward you bountifully, and may He remove any evil from you.”

9. Innovations Related to Consoling:

Of the deeds which should be shunned is the innovation of people gathering, out of ignorance, in homes and holding banquets, spending money as a form of boasting and haughtiness when giving condolences.

The righteous predecessors would not gather in homes for condolences, but they would console each other at the graveyards or when they randomly meet each other. There is no harm, if one goes to his brother’s house to console him if he could not console him in the graveyard or in the street. The innovated deed is that of the people gathering at a specific place for such occasion.

10. Doing Whatever Good One is Able for the Family of the Deceased:

It is recommended that the neighbors or near relatives prepare food for the family of the deceased. The Messenger of Allah (saw) said:

" Prepare food for the family of Ja’far; since they have enough preoccupation.”

(Ahmad, At-Tirmithi and Al-Hakim, and is Sahih)

As for the practice of the family of the deceased preparing food for others, this is disliked, since it merely doubles their suffering. In case one whose entertainment is necessary; the relatives of the deceased and the neighbors can entertain them instead of the family of the deceased.

11. Giving Charity on Behalf of the Deceased:

Giving charity on behalf of the deceased is desirable. Muslim recorded that Abu Hurayrah, may Allah be pleased with him, narrated that a man said: “O Messenger of Allah! My father has died and left wealth, but he did not leave a will. Does what I pay of charity atone (his sins)?” The Messenger of Allah (saw) said:

“ Yes.”

When the mother of Sa’d bin ‘Ubadah, may Allah be pleased with them, died, Sa’d said to the Prophet: “O Messenger of Allah! My mother has died, may I pay charity for her?” The Messenger of Allah (saw) said:

“ Yes.”

He then asked: “Which charity is the best?” The Messenger of Allah (saw) said:

“Providing water to drink.” (Ahmad and An-Nasa’i and others)

12. Recitation of the Noble Qur’an for the Deceased:

There is no harm if the Muslim, while in the Masjid or in his home, recites some Qur’an. When he finishes his recitation, he asks for Allah’s forgiveness and mercy for the deceased, appealing to Allah by his recitation.

As for people assembling in the house of deceased to recite , and saying, “We have endowed the reward of our recitation to the deceased.” This is an evil innovation that must be avoided. We have this opportunity to invite our Muslim brothers to refrain from it since it was never done by our righteous predecessors. None of the earlier virtuous generations before us reported it, and any act that was not done by the pioneers of this nation, will never in anyway be a religious practice for the coming generations.

13. Regulations for Visiting the Graves:

Visiting the grave is recommended because it reminds the Muslim of the Hereafter, and benefits the deceased with supplications and seeking forgiveness. The Messenger of Allah (saw) said:

“I had prohibited you from visiting the graves, (now), visit them; since this reminds you of the Hereafter.” (Muslim)

In case where the grave or the deceased is far away, and it would be necessary for a visitor to prepare for it traveling specifically to it, then in this case it becomes unlawful. The Messenger of Allah (saw) said:

"No journey should be taken to any Masjid other than three Masjids: Masjid Al-Haram, this Masjid of mine, and Masjid Al-Aqsa.” (Al-Bukhari and Muslim)

14. What the Visitor should say:

The Muslim should say what the Messenger of Allah (saw) used to say when visiting Al-Baqi ‘ (the graveyard of Al- Madinah):

As-Salaamu ‘alaykum ahlad-diyarri minal-mu’mineen wal-muslimeen. Wa innaa in shaa’ Allahi bikum laahiquoon. Antum faratunna wa nahnu lakum taba ‘un. Nasaalul-laaha wa lakumul- ‘aafiyah. Allaahumma-ghfirlahum, Allaahumma-rhamhum.

“Peace be upon you, dwellers of these graves of the Muslims and the believers. We will join you when Allah wills. You are our pioneers, and we will be your followers. We ask Allah’s forgiveness for us and for you. O Allah! Forgive them and have mercy on them.” (Muslim)

15. The Ruling on Women Visiting Graves:

There is no difference of opinion among the people of knowledge regarding the prohibition of women frequently returning to graves for the purpose of visiting them. This is because of the Prophet’s saying:

“May Allah curse the women who visit the graves.”

As for infrequent visiting, some scholars disliked it, and others permit it basing their view on what has been authentically narrated that ‘A’ishah, may Allah be pleased with her, visited her brother’s (Abdur-Rehman’s) grave. When she was asked about it she said: “Yes, the Messenger had prohibited visiting of the graves, later, he permitted it.”

(Al- Hakim and Al-Baihaqi. Ath- Thahabi said it is Sahih)

The scholars who have permitted women to visit graves stipulated that she should not commit any wrongs such as wailing over grave, crying, going there improperly dressed, or imploring the deceased for anything as done by many ignorant women in more than one place and time.

Forbiddance of Showing Off

Thu, 28 Apr 2022 14:32:28 GMT

Forbiddance of Showing Off

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Allah the Most Exalted said:

“Say (O Muhammad SAW): I am only a man like you. It has been inspired to me that your Illah (God) is One Illah (God--- i.e. Allah). So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” (18: 110)

Muslim reported the following Marfu ‘Hadith from Abu Hurairah (R.A.) that Allah (SWT) said:

“I am most independent and free from needing associates. Whoever performs a deed while associating partners with Me (doing so for others along with Me) I will leave him, along with his setting up of associates to Me (Shirk).”

Ahmad reported the following Marfu ‘Hadith from Abu Sa‘id (Al-Khudri R.A.) that the Prophet (SAW) said:

“Shall I not tell you what I fear for you more than the false Messiah?” The Companions (R.A.) said, “Indeed, O Messenger of Allah (SAW). ” He said, “Inconspicuous Shirk, as , when a person improves his rendering of the Salat when he knows that others are watching.”

Important issues of Chapter

1) Explanation of the verse in Surat Al-Kahf (18: 110).

2) The great issue that good deed, if it was joined other with Allah in any way, is fully rejected.

3) Allah’s absolute self-sufficiency is the reason (of the rejection of the good deed, if it is not done purely for Him).

4) Another reason is that He is the Best than those who are given share in worship (i.e. false deities of disbelievers).

5) The fear, the Prophet (SAW) had of Riya ‘, for his Companions (R.A.).

6) He explained Riya’ by expressing the state of a person performing prayer for Allah, but he improves his rendering of the Salat when he knows that others are looking at him.

Fear of Shirk (Polytheism)

Thu, 28 Apr 2022 14:32:25 GMT

Fear of Shirk (Polytheism)

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Allah the Almighty said:

“Verily, Allah forgives not those partners should be set up with Him in worship, but He forgives except that (anything else) to whom He pleases.” (4:48, 116)

Prophet Ibrahim (A.S.) said:

“And keep me and my sons away from worshipping idols.” (14:35)

It is narrated in the Hadith that Allah’s Messenger (SAW) said:

“What I fear most for you is a form of Shirk.” When asked about it, he said, “Ar-Riya (showing off).’

Ibn Mas‘ud (R.A.) narrated that Prophet Muhammad (SAW) said:

“Whoever dies while ascribing partners to Allah, enters the Hell-fire (Al-Bukhari)

Muslim reports from Jabir (R.A.) that Allah’s Messenger (SAW) said:

“Whoever meets Allah (on the day of Judgement) not having associated anyone with Him (in worship), shall enter Paradise; and whoever meets Him having committed Shirk in anyway will enter the Hell-fire.”

Important issues of the Chapter

1) Fear of Shirk (polytheism)

2) Showing off (Riya) is a type of Shirk.

3) Showing off is a lesser type of Shirk.

4) Falling into minor Shirk (Riya) is more fearful to the righteous and pious people than other matters (because of the ease, one can fall into it due to its being so subtle).

5) Nearness of Paradise and Hell.

6) Combination of the nearness of Paradise and Hell has been stated in the same Hadith.

7) Whoever meets Allah (on the Day of the Judgement) having associated nothing with Him, shall enter Paradise; and whoever dies while committing Shirk with Allah in any way shall enter Hell, even though he might have been a great worshipper.

8) The important issue of the invocation of Ibrahim (A.S.), for himself and his progeny, being the protection from worship of idols.

9) The acknowledgement of Ibrahim (A.S.) of the condition of most people that “O my Lord, they have indeed led astray many among mankind.”

10) An explanation of the meaning of (the Kalimah) “There is nothing deserving of worship in truth besides Allah” as reported by Al-Bukhari.

11) The superiority of one who is free from Shirk.

Fear of Allah Alone

Thu, 28 Apr 2022 14:32:23 GMT

Fear of Allah Alone

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Allah the Most Exalted said:

“It is only Satan that suggests to you the fear of his ‘Aulia [supporters and friends (polytheists, disbelievers in the Oneness of Allah and His Messenger Muhammad SAW)], so fear them not, but fear Me, if you are (true) believers.” (3: 175)

Allah the Almighty stated:

“The Mosques of Allah shall be maintained only by those who believe in Allah and the Last Day; offer prayers perfectly (Iqamat-as-Salat) and give Zakat and fear none but Allah. It is they who are expected to be on true guidance.” (9: 18)

Allah (SWT) said:

“Of mankind are some who say: ‘We believe in Allah, but if they are made to suffer for the sake of Allah, they consider the trial of mankind as Allah’s punishment.” (29: 10)

Abu Sa‘id (R.A.) narrated the following Marfu ‘Hadith:

“It is the weakness of certainty (complete Faith) to seek pleasure of others by displeasing Allah and to praise others for the livelihood which was provided by Allah and to blame others for the thing not bestowed by Allah. Not even the greediness of the most greedy person can bring the livelihood of Allah, and not even anybody’s aversion can prevent it.” [Reported by Abu Nu‘aim in Al-Hilyah].

‘Aishah (R.A.) narrated that Allah’s Messenger (SAW) said:

“Whoever seeks Allah’s pleasure at the cost of men’s displeasure, will win the pleasure of Allah and Allah will cause men to be pleased with him. Whoever seeks to please men at the cost of Allah’s displeasure, will win the displeasure of Allah and Allah will cause men to be displeased with him.” [Reported by Ibn Hibban in his Sahih].

Important issues of the Chapter

1) Explanation of the verse in Al-Imran (3: 175).

2) Explanation of the verse in Al-Bara’ah (At-Taubah) (9: 18).

3) Explanation of the verse in Al-Ankabut (29: 10)

4) There is a fluctuation in the Faith, it gets weak and strengthens.

5) The signposts of a decline in the strength of Iman. Three of them are mentioned.

6) Devoting fear to Allah only is a duty (in Islam).

7) The reward of a person who fears Allah Alone with utmost sincerity.

8) The punishment of a person who does not have fear of Allah.

Extra Water

Thu, 28 Apr 2022 14:32:13 GMT

Extra Water

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Its Definition

Extra water refers to when a Muslim has water in a well or a river that is more than his actual requirement for drinking and irrigation of his plants and trees, etc.

Its Ruling

The ruling for extra water is that it should be provided to the needy among the Muslims free of cost. This is due to the Messenger of Allah’s statement:

“Excess water should not be sold so that the pasture may be sold.” (Muslim)

The Messenger of Allah (SAW) said:

“The excess of water should not be withheld in order to prevent the pasture from growing.”

(Al-Bukhari and Muslim) ^[1]

Its Regulations

The laws of excess water are as follows:

1) The giving of excess water is not done until its owner no longer needs it.

2) The receiver of such superfluous water should be in need of it.

3) Giving it should not cause any kind of harm and difficulty to its owner.

Note:

If the water of valley flows, the Muslim residents of the upper part of the valley will benefit from the water first, then the next and so on. It will continue to be used until reaching to the end of the farm, which is intended for irrigation or until the flowing of water becomes finished. The surrounding farms, which are equally close to the beginning of the flow, should divide the water among them according to the size of their farms. If they dispute, then they should draw lots and distribute it accordingly.

Ibn Majah reported on the authority of ‘Ubadah bin As-Samit that, “The Prophet (SAW) gave a verdict on irrigating the palm trees from the flowing water of the valley. Those on the upper part of it should use the water before the lower ones do. Let them leave the water until it gathers, reaching up to the two ankles. Then they should allow it to flow to the lower part that is nearest to them, and so on until the water covers the whole crop or until the water is depleted.”

The Messenger of Allah (SAW) also said:

“Water (your garden) Zubayr, then send the water on to your neighbor.” (Al-Bukhari)

_______________________________________

[1] The wording that is in Al-Bukhari and Muslim both is, “Do not withhold excess water in order to prevent the pasture from growing.” This is because the people in the time of the Prophet (SAW) used to prevent the shepherds from watering their animals so that they would stay away from them, and the grass of the surrounding pastures would remain specifically for themselves.

Excessive Dogma in the Righteous Persons is the Root Cause of Infidelity of Mankind and its deviation from True Religion

Thu, 28 Apr 2022 14:32:10 GMT

Excessive Dogma in the Righteous Persons

is the Root Cause of Infidelity of Mankind

and its deviation from True Religion

( Click Here To Download PDF )

The Statement of Allah the Almighty and Most Exalted:

“O People of the Scripture (Jews and Christians)! Do not exceed the limits in your religion, nor say of Allah anything but the truth…” (4: 171)

In the Sahih, Ibn Abbas (R.A.) commented on the verse:

“And they have said: You shall not leave your gods, nor shall you leave Wadd nor Suwa, ‘nor Yaghuth nor Ya ‘uq nor Nasr (names of the idols).” (71: 23)

He said:

“These are the names of some righteous persons from Noah’s (Nuh) people. When they passed away, Satan inspired their people to set up statues in their honor and set them in their gathering places, and to give these statues the names of those departed. They did this but did not worship them until these people passed away and knowledge of their origins were forgotten, then they were worshipped.”

Ibn Al-Qaiyim (R.A.) said that most of our predecessors have stated: After the death (of the righteous persons), they confined at their graves and made status and after much time passed, they started worshipping them.

Umar (bin Al-Khattab R.A.) is reported to have said that Allah’s Messenger (SAW) said:

“Do not exaggerate in praise of me just as the Christians exaggerated in the praise of Jesus, son of Mary. I am but a slave, so call me Allah’s slave and His Messenger.” (AL-Bukhari and Muslim)

Allah’s Messenger (SAW) said:

“Be ware of exaggeration. Your predecessors perished on account of their exaggeration.”

In Sahih Muslim, Abdullah bin Mas‘ud (R.A.) reported that Allah’s Messenger (SAW) said:

“Destroyed are those who are extreme (in religion).” He (SAW) said it three times.

Important issues of the Chapter

1) Whoever understood this chapter and the following two, will recognize clearly the “strangeness "of Islam and see Allah’s wondrous power and wisdom to change hearts.

2) The first Shirk on the earth happened due to the confusion regarding righteous persons (that they have attributed godly characteristics).

3) The first thing to cause changes in the religion of the Prophets and the reason for that, despite the knowledge that they were sent by Allah.

4) The acceptance of heresy though it is against legal laws and inborn nature.

5) The reason for all of that is the mixing of truth with falsehood: firstly, the exaggeration in the love of the righteous; and secondly, the action of people with religious knowledge intending to do good (performed with well intentions); but the later generations thought that they intended something else.

6) Explanation of the verse in Surah Nuh (71: 23).

7) Human nature towards the truth weakness in the heart while falsehood increases. (Except upon whom Allah has bestowed His Mercy).

8) It confirms the sayings of righteous predecessors that heresy (Bid‘ah) is the main cause leading to Kufr (disbelief) [and that it (Bid ‘ah) is more loved by Iblis than sinfulness because one may repent from sins but will not repent from Bid ‘ah].

9) Satan (the devil) knows what the result of heresy is (and how much will it misguide), even if one commits it with good intention.

10) knowledge of the general rule that excess and exaggeration (in the righteous ones) is prohibited, and knowledge of what it leads to.

11) The harm of seclusion at the grave even with intention of performing a righteous deed.

12) The prohibition against statues and the wisdom in destroying them.

13) Greatness of the matter within this story and how badly it is needed (i.e., the lesson within) in the face of the heedlessness and neglect of it.

14) It is absolutely amazing! And more amazing is that despite their (people of Bid‘ah) reading this story in the books of Tafsir and Hadith, along with their understanding of its meaning and knowing about the obstruction that Allah has put between them and their hearts, they believed that the deed of the people of Nuh (i.e., overpraising the dead and memorializing their graves with statues) is the best type of worship. They believed in what Allah and His Messenger have forbidden which is the disbelief (Kufr) that permits the taking of life and wealth…!

15) The declaration that they only wished the righteous ones to intercede for them.

16) Their assumption that those scholars who first shaped the statues had intended so.

17) The tremendous statement of Prophet Muhammad (SAW) “Do not exaggerate in praise of me just as the Christians had exaggerated in the praise of Jesus, son of Mary”. May the peace and blessings of Allah be upon him who has conveyed the clear message!

18) The admonition by the Prophet (SAW) to us of destruction of those going to extreme in religion.

19) The clear statement that they (the statues) were not worshipped until true knowledge was forgotten. This explains the value of the presence of knowledge and the harm of losing it.

20) The reason for the loss of knowledge is the death of scholars.

Exaggeration in the Graves of the Righteous Persons Tends them to become Idols worshipped Besides Allah

Thu, 28 Apr 2022 14:32:08 GMT

Exaggeration in the Graves of the Righteous Persons

Tends them to become Idols worshipped

Besides Allah

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Imam Malik (R.A.) recorded in his book Muwatta’ that the Prophet (SAW) said:

“O Allah! Never turn my grave into an idol to be worshipped. Allah’s wrath intensified on a people who turn their Prophet’s graves into Masjid.”

Concerning the verse:

“Have you then considered Al-Lat and Al-Uzza.” (53: 19)

Ibn Jarir (At-Tabari) reported from Sufyan, from Mansur, from Mujahid:

“He (Lat) used to serve the pilgrims by preparing Saweeq (fine flour of barley or wheat mixed with water and ghee) for them. After his death, the people began to stay and confine at his grave for the purpose of reward.”

The same was reported by Abul-Jawza (R.A.) from Ibn Abbas (R.A.) .

Ibn Abbas (R.A.) reported:

“Allah’s Messenger (SAW) cursed the women who visit the graves. He (SAW) also cursed those who set up mosques and lights over graves”. [This Hadith has been confirmed by Abu Dawud, At_Tirmidhi, Ibn Majah and An-Nasa’i].

Important issues of the Chapter

1) Explanation of idols.

2) Explanation of worship.

3) The Prophet (SAW) did not seek refuge in Allah except from that which he feared would occur.

4) The Prophet’s joining this supplication i.e., “O Allah! Never turn my grave…” with taking the graves of Prophets as Masjid.

5) Mention of the intense wrath of Allah (on those who indulge in such activities).

6) Of most importance is the description as to how the worship of Lat, one of the major (pre-Islamic) idols, was started.

7) The knowledge that Lat was the grave of a righteous man.

8) Lat was the name of a person buried in that grave and the mention of the meaning behind (the idol) being named such.

9) Curse (of the Prophet SAW) on the women who visit the graves.

10) The Prophet’s curse upon those who put up lights on the graves.

Every name which leads to the service of other than Allah is prohibited

Thu, 28 Apr 2022 14:32:02 GMT

Every name which leads to the service of other

than Allah is prohibited

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Allah (SWT)said:

“But when He gave them a Salih (good in every aspect) child, they ascribed partners to Him (Allah) in that which He has given to them. High is Allah, Exalted above all that they ascribe as partners to Him. (Tafsir At-Tabari, vol.9 , page 148).” (7: 190)

Allamah Ibn Hazm (R.A.) said that Muslims were collectively agreed upon the impermissibility of every name which means service to anyone other than Allah (SWT) such as Abd-‘Umar (slave of ‘Umar), Abd-Al-Ka‘bah (slave of the Ka‘abh), and like that except Abdul-Muttalib.

Ibn Abbas (R.A.) commented upon the above verse of Qur’an as such:

When Adam had sexual relation with Eve, she became pregnant. At that time Iblis (Satan) came to them and said, “I am the one who caused your expulsion from Paradise. Obey me, otherwise I shall cause your child to grow two horns like a deer by which he will puncture your belly when he comes out! I will do it! “ Satan thus frightened them (Adam and Eve) and said to name the boy “Abdul-Harith” (slave of the earth cultivator). They (Adam and Eve ) did not obey him (Satan) and a dead child was born to them. When Eve became pregnant a second time, Satan again approached them and repeated the same demand but again they did not obey. And the second child was still born dead. She (Eve) became pregnant a third time, Satan again came to them and put the same demand mentioning what had happened before. Adam and Eve were overcome by love for the child and named the boy “Abdul-Harith (slave of the earth cultivator)”. And this is what Allah said (in the verse): “They made partners with Him for what were given”. [Reported by Ibn Abi Hatim].

He (Ibn Abi Hatim) also reports with a Sahih chain from Qatadah (R.A.) that he said ^[1] :

“They made partners in giving obedience along with Him but not in worship beside Him.”

He (Ibn Abi Hatim) also reports with a sound chain from Mujahid (R.A.) regarding the verse:

“If you give us a Salih (good in every aspect) child,….” (7: 189)

that they (Adam and Eve) were frightened that the child might not be human. Such a meaning was mentioned by Hasan, Sa‘id and others (R.A.).

__________________

^[1] Note: The above quoted Hadith is said to be weak. Hafiz Ibn Kathir (R.A.) and Allamah Al-Albani ranked it weak “Da‘if” (Publisher).

Important issues of the Chapter

1) Any name which implies worship of others than Allah is forbidden.

2) Explanation of the verse in Al-A‘raf (7: 189).

3) This Shirk is concerned only with the naming though its actual implied meaning was not intended.

4) The gift of Allah to a man of a normal girl is also of His favors.

5) The pious predecessors made a distinction between Shirk in obedience and Shirk in worship.

“Do not set up rivals unto Allah….”

Thu, 28 Apr 2022 14:32:00 GMT

“Do not set up rivals unto Allah….”

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Allah the Almighty said:

“Do not set up rivals (Al-Andad) unto Allah (in worship) while you know (that He alone has the right to be worshipped).” (2: 22)

With reference to the above quoted verse, Ibn Abbas (R.A.) said:

Al-Andad means Shirk. It is as inconspicuous as a black ant moving (crawling) on a black stone in the darkness of night. It is to swear: ‘by Allah and by your life’ and ‘by my life’. It is also to say: ‘Had there not been this little dog or the duck in the house, the thief would have entered.’ Or, like the statement of a man to his companion: ‘By Allah’s and yours will…’ or ‘Had it not been Allah and so-and-so’, etc. Do not mention anybody with Allah because all of it is Shirk.” [It has been reported by Ibn Abi Hatim]

Umar bin Al-Khattab (R.A.) narrated that Allah’s Messenger (SAW) said:

“Whoever swears by other than Allah has disbelieved or committed Shirk.” [At-Tirmidhi graded this Hadith as Hasan (fair) and Al-Hakim has graded it Sahih (sound).

Ibn Mas‘ud (R.A.) said:

“To swear by Allah while lying is more loved by me than to swear by other than Him while speaking truth.”

Hudaifah (R.A.) narrated that the Prophet (SAW) said:

“Do not say ‘With the will of Allah and with the will of that person’ but rather say ‘With the will of Allah and then with the will of that person.” [Abu Dawud reported this Hadith with a Sahih chain].

It is related about Ibrahim Nakhyee that he detested to say: “I seek refuge in Allah and in you,” but it is permitted to say: “I seek Allah’s refuge first and then yours.” He said, “Say ‘If not Allah and then so-and-so and do not say “If not Allah and so-and-so.”

Important issues of the Chapter

1) Explanation of Al-Andad as is mentioned in verse of Al-Baqarah (2: 22)

2) The Companions (R.A.) used to explain that the verses revealed about major Shirk include minor Shirk also.

3) To swear by other than Allah is Shirk.

4) To swear by other than Allah truthfully (believing such) is a far grater sin than to swear by Allah to a lie.

5) The difference between the conjunctions ‘ wa ‘ (and) and ‘thumma ‘ (then).

Do not say As-Salam (Peace and Security) upon Allah

Thu, 28 Apr 2022 14:31:54 GMT

Do not say As-Salam (Peace and Security) upon Allah

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It is reported in As-Sahih (Al-Bukhari) and Muslim from Ibn Mas‘ud (R.A.), He said:

Whenever we offered Salat (prayer) behind the Prophet (SAW), we used to recite (in sitting) “As-Salam (the peace) be on Allah from His slaves. As-Salam (the peace) be on such and such people.”

The Prophet (SAW) guided us by saying:

“Do not say ‘As-Salaam ‘ala-Allah----the peace be on Allah,’ for Allah Himself is As-Salaam (the peace).”

Important issues of the Chapter

1) Explanation of As-Salam (the peace).

2) As-Salam (the peace) is a greeting or salutation.

3) As-Salam is not proper to use for Allah.

4) The reason being Allah Himself is As-Salam (the peace).

5) The Prophet (SAW) taught the Companions (R.A.), the invocation in the way it should be offered to Allah.

Disbelievers Love and Support Manifestations

Thu, 28 Apr 2022 14:31:52 GMT

Disbelievers Love and Support Manifestations

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1- Resembling them in their clothing and speaking etc., the Messenger of Allah (saw) said, -meaning- “He who resembles disbelievers shall be considered as one of them”.

2- Residing in their countries with the intention not to move to the Islamic countries for the purpose of performing Religious rituals, Allah (swt) said, -meaning- {When angels take the souls of those who die in sin against their souls, they say: “In what (plight) were you?” They reply: Weak and oppressed were we in the earth.” They say: “Was not the earth of Allah spacious enough for you to move yourselves away ( from evil )? “ Such men will find their abode in Hell, what an evil refuge! Except those who are (really) weak and oppressed, men, women, and children who have no means in their power, nor (a guide spot) to direct their way. For these, there is hope that Allah will forgive: for Allah does blot out (sins) and forgive again and again}. Therefore, Allah did not excuse those who stay in the disbelievers’ countries except for those who are deemed weak and can not emigrate. As well as those who can achieve by their stay a Religious benefit such as invoking Allah and teach Islam.

3- Travelling to their countries for the purpose of recreation and self-amusement is prohibited unless necessary such as medical treatment, commerce, or teaching on the condition that he should show his Islamic identity far away from corrupted places.

4- Their support against Muslims, praising them and defending their dignity is one of the contradicting aspects to Islam and a main reason for apostasy.

5- Calling them for help and trusting them, in addition to inaugurating them in positions where they can know Muslims’ secrets, Allah (swt) said, -meaning- {O you who believed! Take not into your intimacy those outside your ranks: they will not fail to corrupt you. They only desire your ruin: rank hatred has already appeared from their mouths and what their hearts conceal is far worse. We have made plain to you the Ayat (Signs), if you have wisdom. Ah! You are those who love them, but they love you not, though you believe in the whole of the Book, when they meet you, they say, “We believe”, but when they are alone , they bite off the very tips of their fingers at you in their rage. Say (O Muhammad (saw): “Perish in your rage; Allah knows well all the secrets of the hearts. “ If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it}.

6- Historiography according to their occasions and feasts, such as Christmas.

7- Sharing them in their feasts, helping them in their celebrations, or greeting them for their occasions are also other manifestations.

8- Praising them and glorifying what they have achieved, such as honoring their civilization, admiring their manners, and respecting their skills without considering their spoiled doctrines and false religion. However, this does not mean that Muslims should not learn armament, manufacture, and economy constituents, but rather it is demanded, Allah swt) said, -meaning- {Against them make ready your strength to the utmost of your power}, and said, -meaning- {Say (O Muhammad (saw): Who has forbidden the beautiful (gifts) of Allah, which He has produced for His servants, and the things, clean and pure, (which He has provided) for sustenance? Say (O Muhammad (saw): They are, in the life of this world, for those who believe, (and) purely for them on the Day of Judgment}.

9- Name by their names.

Calling forgiveness and Mercy for them, Allah (swt) said, -meaning- {It is not allowable, for the Prophet and those who believed, that they should pray for forgiveness for Pagans, even though they be of kin, after it is clear to them that they are companions of the Fire}.

Debt Transferal

Thu, 28 Apr 2022 14:31:45 GMT

Debt Transferal

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Its Definition

It is transferring a debt from one person’s obligation to another. For example, a person owes a debt, and another person owes him a debt that is similar to the debt that he owes. Thus, when the creditor demands repayment of his debt the first person says, “I refer you to so-and-so because he owes me a debt similar to yours, so take it from him.” If the creditor is satisfied with this, the responsibility of the debtor is absolved.

Its Ruling

Transferring of debt is permissible. It is the responsibility of the creditor to accept when the debtor refers him to a wealthy man regarding his payment. The Messenger of Allah (SAW) said:

“A rich man’s intentional delay of a debt settlement is injustice. So if one of you are referred to a wealthy man, he should accept the transferal.” (Al-Bukhari and Muslim)

The Messenger of Allah (SAW) said:

“A rich man’s intentional delay of a debt settlement is injustice. And if you are transferred to a wealthy man, then accept it.” (This was recorded by the Sunan compilers, and the wording here is that of Ibn Majah.)

Its Condition

The conditions for transferring debt are as follows:

1) The debt intended for transfer should be confirmed and it exits under the obligation of the debtor.

2) Both debts should be similar in kind, number, amount, description and payment schedule.

3) The transferor and the person to whom the debt is transferred should both consent to the transfer. This is because the transferor, although he has a duty (to repay his debt), he is not necessarily required to repay the debt by the means of transfer. Rather, he is free to choose how he will fulfill this obligation. The person who the debt is transferred to, although Islam requests him to accept it, is not required to repay the debt by mode of transfer, except as a courtesy and benevolence from him. This is because transference of the debt is not an obligatory contract. Rather, it is merely a contract meant for kindness among the Muslims.

Its Regulations

1) The person to whom the debt is transferred should be a wealthy man capable of fulfilling the payment. The Messenger of Allah (SAW) said:

“So if one of you are referred to a wealthy man, he should accept the transferal. “

( Al- Bukhari and Muslim )

2) If the debt is transferred to a person and it is found that he is bankrupt or deceased or absent for a long time, the obligation of the transferred debt will return to the obligation of the transferor.

3) If a person transfers a debt to another, while the latter transfers it to a third person, the transference in such a case is valid. This is because repeating the transfer from one to another is not harmful as long as the conditions of the transfer are valid.

Currency Exchange

Thu, 28 Apr 2022 14:31:39 GMT

Currency Exchange

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Its Definition

Currency exchange is selling of one currency for another, for example, the selling of dinars of gold for dinars silver.

Its Ruling

Currency exchange is permissible, because it is a part of trading, which is allowed in the Qur’an and the Sunnah. Allah (SWT) said: (Allah has permitted trading.) (2:275)

The Messenger of Allah (saw) said:

“ Sell gold for silver however you wish if it is hand to hand (i.e. if payment is made on the spot).”

Its Wisdom

The wisdom behind allowing the exchange of currency is to grant ease to the Muslim in transferring his currency to another currency, which he is in need of.

Its Conditions

The condition for allowing the currency exchange is the receipt of the currency on the spot, which means hand to hand. This is due to the Messenger of Allah’s (saw) statement:

“ Sell gold for silver however you wish if it is hand to hand (i.e. if payment is made on the spot).”

And the statement of ‘Umer, may Allah be pleased with him, “No, by Allah! Do not separate from him until you take (the price) from him.” The Messenger of Allah (saw) said:

“The sale of gold for silver is Riba , unless it is from hand to hand (i.e. payment is made on the spot).”

‘Umar said this to Talhah bin ‘Ubaydullah when Malik bin ‘Aws sought to make an exchange with him. So he (Malik) took the dinars and said to him, “Wait until my treasurer comes back from the forest.” He meant that at that time he will pay him the dirhams for the dinars he took. ( Al-Bukhari )

Its Regulation

There are certain rules for currency exchange. They are as follows:

1. It is permissible to exchange gold for gold and silver for silver as long as they are both equal in measurement, whereas neither of them should be more than the other. This is due to the statement of the Messenger of Allah (saw):

“Do not sell gold for gold unless equivalent in weight. And do not sell fewer amounts for greater amounts or vice versa. And do not sell silver for silver unless equivalent in weight. And so not sell fewer amounts for greater amounts or vice versa. And do not sell gold for silver that is not present (at the moment of exchange) for gold or silver that is present.” (Al-Bukhari and Muslim )

2. The exchange should take place on the spot. This is due to the statement of the Messenger of Allah (saw):

“The sale of gold to gold is Riba except if it is from hand to hand, and the sale of silver to silver is Riba except if it is from hand to hand.” (Al-Bukhari and Muslim)

3. It is permissible to trade a variation of quality with different types of items. For example, selling gold for silver if the deal takes place on the spot. This is due to the statement of the Messenger of Allah (saw) :

“If these items differ, then sell as you wish if it is from hand to hand.” (Al-Bukhari & Muslim)

4. If both parties depart before the receipt of their payment, then the exchange is invalid. This is due to the statement of the Messenger of Allah (saw):

“Unless it is from hand to hand.” (Al-Bukhari and Muslim)

And His (saw) statement:

“If it is from hand to hand.” (Al-Bukhari and Muslim)

Contradicting Aspects of Islam

Thu, 28 Apr 2022 14:31:37 GMT

Contradicting Aspects of Islam

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These ten are the most dangerous and widespread contradicting aspects of Islam:

First: Shirk in worshipping Allah, Allah (swt) said, -meaning- {Allah forgives not (the sin of ) joining other gods with Him; but He forgives whom He pleases other sins than this}.

And He said, -meaning – {Whoever joins other gods with Allah, Allah will forbid him the Paradise, and the Fire will be his abode. There will for the wrongdoers be no one to help}. Calling upon dead people, calling them for help and Nathr ( Vows ) and Thabh ( Slaughtering ) for them is considered so.

Second: taking other creatures as a means of worshipping, calling and asking them to intercede for them are considered as disbelief unanimously.

Third: who does not consider polytheist as disbelievers, or doubts in their disbelief, of tries to accept their religion is a disbeliever.

Fourth: who believes that the guidance of the Prophet is less perfect than other’s guidance, or who thinks that His Judgement is worse than other’s judgement, as those who prefer Tawagheet’s rule, is a disbeliever.

Fifth: whoever hates something of what the Prophet has been sent with, even if he applies it, is a disbeliever, for Allah (swt) said, -meaning- {That is because they hate the Revelation of Allah; so He has made their deeds fruitless.}

Sixth: who mocks at something of what the Prophet has been sent with or at the Reward or the Punishments he has informed about, is a disbeliever. This is because Allah (swt) said, -meaning- { Say ( O Muhammad (saw): “ Was it at Allah, and His Signs, and His Messenger, that you were mocking?” Make you no excuses: you have rejected Faith after you had accepted it}.

Seventh: Magic, including distraction and commiseration ( two major kinds of magic, by which magicians can distract two people from each other of make them love each other). So whosoever does this or accepts being done is a disbeliever. Allah (swt) said, -meaning- {But neither of these taught anyone (such things) without saying, “ We are only for trial; so do not blaspheme}.

Eighth: supporting and aiding polytheists against believers, for Allah (swt) said, -meaning- {And he amongst you that turns to them (for friendship) is of them. Verily Allah guides not a people unjust}.

Ninth: whosoever thinks that he could live away from the Islamic Law is a disbeliever , for Allah (swt) said, -meaning- {If anyone desires a religion other than Islam never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual good) }.

Tenth: turning away from the Religion of Allah (Islam ), not learning and not teaching it is disbelief, Allah (swt) said, -meaning- {And who does more wrong than one to whom are recited the Signs of his Lord, and who then turns away therefrom? Verily from those who transgress We shall exact (due) Retribution} .

All these contradictions are applicable to all people . No matter if one is serious or not, afraid or not, except those who are compelled, for Allah (swt) said, -meaning- {..Except under compulsion, his heart remaining firm in}.

All of these contradictions are the most dangerous and the most widespread phenomenon among people; therefore, Muslim has to be careful of them for the sake of himself. May Allah protect us from what may entail His Anger, and necessitate His Punishment.

Congregational Salah

Thu, 28 Apr 2022 14:31:32 GMT

Congregational Salah

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Its Ruling

Congregational Salah is an emphasized Sunnah required in the case of every believing adult male having no excuse for not attending it.

The Messenger of Allah (SAW) said:

“There is no group of three in a village or desert that do not hold congregational prayer except Satan will overpower them. So, adhere to the congregation; since the wolf eats the lone sheep.”

(Ahmad, Abu Dawud, An-Nasa’i and Al-Hakim, and it is Sahih)

He (SAW) also said:

“By Him in Whose Hand my soul is, I was about to order the collection of firewood, then order the call for the prayer, appointing someone to lead the people in the prayer, then go to the homes of those men who did not attend the congregational prayer and set fire to their homes.” (Agreed upon)

A blind man asked Him (SAW) to excuse him from the congregational prayer, since he has no one to guide him to the Masjid. First, He (SAW) excused him, but when the man went away, He (SAW) called him and asked him:

“Do you hear the call to the prayer?” The man said: “Yes.” He (SAW) said:

“ Then answer the call.” (Muslim)

Ibn Mas‘ud, may Allah be pleased with him said: “We used to consider that those who did not attend the prayer in congregation were only the hypocrites whose hypocrisy was well known. A sick person would come to it assisted by two others until he stood in the row.” (Muslim)

Its Virtue

The virtue for congregational prayer is great, and the rewards for it are tremendous. Allah’s Messenger (SAW) said:

“Congregational Salah is better than the Salah of the individual by twenty-seven degrees.”

And He (SAW) said :

“A man’s Salah in congregation is better than his Salah in his home and his Salah in the marketplace by twenty some degrees. That is because when one of you performs ablution well, then goes to the Masjid, intending nothing else but Salah, then he takes no step, but that Allah raises him one degree by it, and removes one sin by it until he reaches the Masjid. When he enters the Masjid, then he is in prayer as long as he is waiting for the prayer. The angles pray for one of you as long as he remains sitting where he performed his prayer; they say: “O Allah! Forgive him. O Allah have mercy on him” for as long he does not invalidate his ablution.” (Agreed upon)

The Smallest Number of People that Constitute a Congregation

The least number required for the congregational prayer is two: the Imam and another one with him. The more people, the more loved by Allah. The Messenger of Allah (SAW) said:

“A man’s Salah with another man is worth more than his Salah individually, and his Salah with two men is worth more than his prayer with only one man. The more there are, the more loved by Allah.”

(Ahmad, Abu Dawud, An-Nasa’i, Ibn Hibban who graded it Sahih, Ibn As-Sakan, and Al-Hakim.)

That it is performed in the Masjid is better. The farther Masjid is better than the nearer, due to the saying of the Messenger (SAW)

“The people attaining the most reward are those who have the furthest to walk.”

(Muslim, Ahmad, and Abu Dawud)

Women Attending Congregational Salah

Women may attend congregational Salah in the Masjid provided it will be secure from any trials by their attendance and doing so will not cause any harm, due to the saying of the Prophet (SAW)

“Do not prevent the female servants of Allah from the Masjids of Allah. They should go without wearing perfume. If she wears perfume, it is not lawful for her to attend Salah in congregation in the Masjid.”

(Ahmad, and Abu-Dawud)

He (SAW) also said:

“Any woman who has applied the fragrance of incense may not attend the latter night prayer with us.”

(Muslim)

The woman’s prayer in the home is better because of the saying of the Prophet(SAW):

“And their houses are better for them.”

Going out and Walking to the Prayer

It is desirable for the one going to the Masjid to proceed with his right foot when exiting the home, saying:

Bismillah, tatwakkaltu ‘alallaah, wa laa hawla wa laa quwwata illaa billaah. Allaahumma innee a’uwthu bika an adhilla aw udhall, aw azzila aw uzzal, aw athlima aw uthlam, aw ajhala aw yujhala ‘alayya.

“In the Name of Allah, I put my trust in Allah, neither power nor strength comes except from Allah. O Allah! I seek refuge with You to neither mislead nor be misled, neither cheat nor be cheated, neither oppress nor be oppressed, neither behaving nor being treated ignorantly.

And also:

Allaahumma innee asa’luka bihaqqis-saa’leena ‘alayka, wa bihaqqi mamshaya hathaa, fa innee lam akhruj ashiran wa laa bataran, wa laa riyaa’n wa laa sum’atan, kharajtut-tiqaa’ sakhatika wabtigha’a, mardhaatika, as’aluka an tunqithanee minan-naar, wa an taghfiralee thunoobee jamee’an, fa innahu laa yaghfiruth-thunooba illaa anta. Allaahummaj’al fee qalbee nooran, wa fee lisaanee nooran, wa fee sam’i-ee nooran, wa fee basaree nooran, wa ‘an yameenee nooran, wa ‘an shimaalee nooran, wa min fawqee nooran. Allaahumma a’thim lee nooran.

“O Allah! I ask You by the right of those who walk for Your sake and by my walking; since I do not go out to show off nor out of hypocrisy. I go out only fearing Your wrath and seeking only Your contentment. I ask You to save me from the Fire and to forgive me all my sins, since none forgives sins except You. O Allah ! Place light in my heart, on my tongue, in my hearing, and in my sight. Place light on my right, on my left, and above me. O Allah! Give me a magnificent light.” ^[1]

He should go to the Masjid with tranquility. The Messenger of Allah (SAW) said:

“When you go out for the prayer, then do so calmly. Perform what you catch and complete what you did not.” (Muslim recorded some of it)

Upon reaching the Masjid, one should enter with the right foot saying:

“Bismillaah, a’uwdhu billahil-‘atheem, wa biwajhihil-kareem, wa sultaanihil-qadeem, minash-shaytaanir-rajeem. Allaahuma salli ‘alaa nabeenaa Muhammadin wa aalihi wa sallim. Allaahummaaghfirlee thunoobee, waftahlee abwaaba rahmatik.

“In the Name of Allah, I seek refuge in Allah the Magnificent by His Generous Face, and by His Timeless Sovereignty, from the cursed Satan. O Allah! Bless Muhammad and His household. O Allah! Forgive me my sins and open for me the gates of Your Mercy.” ( Ahmad and Ibn Majah )

He should not sit before performing two Rak’ahs upon entry to the Masjid. The Messenger of Allah (SAW) said:

“When anyone of you enters the Masjid, let him not sit until he performs two Rak’ahs.”

This is however not the case if the sun is rising or setting since the Messenger of Allah (SAW) prohibited prayer at these two times.

When he leaves the Masjid, he leaves with his left foot first, and repeat what he has said on entering except replacing: Waftahlee adwaaba rahmatik.

“And open for me the gates of Your Mercy.”

With: Waftahlee abwaaba fadhlik.

“And open for me the gates of Your Bounty.”

_____________________

^[1] The section wording up to “nor being treated ignorantly” is recorded by At-Tirmithi from Umm Salamah. The remainder is recorded by Al-Bukhari and Muslim, with different wording.

Editor’s note: Rather the first part is recorded by Ibn Majah, and it was graded weak by Ibn Hajar (Takhis Al-Habir) An-Nawawi (Al-Adhkar), Al-Haythumi (Al-Majmu’), and many others. Additionally, its content is such that it should not be acted upon.

Curing through Magical Spells (An-Nushrah)

Thu, 28 Apr 2022 14:31:29 GMT

Curing through Magical Spells (An-Nushrah)

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Jabir (R.A.) narrates:

Allah’s Messenger (SAW) was asked about An-Nushrah (the act of seeking cure from magical spells/incantation), He (SAW) said, “It is one of the deeds of Satan.” [Ahmad and Abu Dawud have reported it with good chain of narrators ( Isnad ) ].

Imam Abu Dawud reported that when asked by Imam Ahmad bin Hanbal (R.A.) about this, he said: “Ibn Mas‘ud disliked all this.”

Al-Bukhari reports from Qatadah (R.A.):

I said to Ibn Al-Musaiyab, “A man is under a magical spell or is unable to cohabitate with his wife, should we treat him by An-Nushrah or apply some other means to cure the spell/sorcery?” Ibn Al-Musaiyab (R.A.) replied, “It is alright because they intend restoration or mending. That which benefit is not forbidden.” ^[1]

Imam Al-Hasan (Al-Basri R.A.) is of the view that only a sorcerer (magician) can break the spell of another sorcerer.

Ibn Al-Qaiyim (R.A.) wrote that An-Nushrah is removing the effects of sorcery/spell from the affected one, and it is of two types:

1) The use of magic (sorcery) to remove the effects of another magic and it is an act of Satan to which the comment of Imam Al-Hasan (Al-Basri R.A.) applies i.e., that the one who performs sorcery and the patient, both get closer to Satan by that which he loves. Satan then removes the effects of magic from the afflicted.

2) The effects of magic can be removed by making recitation of Qur’anic verses, by offering legitimate prayers (Ruqyah) as well as by using pharmaceutical preparations. This type of Nushrah is permissible.

Important issues of the Chapter

1) Prohibition of An-Nushrah.

2) The difference between the prohibited and what is permitted for the removal of such problems.

_________________________

^[1] Ibn Al-Musaiyab predicated it on a kind of An-Nushrah which has no sorcery.

Clarification of types of Sorcery (As-Sihr)

Thu, 28 Apr 2022 14:31:21 GMT

Clarification of types of Sorcery (As-Sihr)

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Imam Ahmad (R.A.) reported: Muhammad bin Ja‘far narrated from Auf, from Haiyan bin Al-‘Ala, from Qatan bin Qabisah, from his father that he heard the Prophet(SAW) say:

“Verily, Al-‘Iyafah (letting birds fly to foretell events) and At-Tarq (drawing lines on earth to predict events) and At-Tiyarah (taking sight on some object as a bad omen) are Al-Jibt (sorceries/magic).”

‘Auf (R.A.) said: “Al-‘Iyafah is letting a bird’s flight foretell events while At-Tarq is drawing line on earth.” Hasan Basri (R.A.) said, “Al-Jibt is the scream of Satan (devil).” The above Hadith has been narrated through good chain of narrators and collected by Abu Dawud, An-Nasa‘i and Ibn Hibban.

Abu Dawud reported in his book with Sahih Isnad that Ibn Abbas (R.A.) narrated that Allah’s Messenger (SAW) said:

“Whoever learns a part of astrology (drawing knowledge from stars) has learned a part of sorcery (magic). Those who learn more are getting that much more(sin to their credit)”.

In An-Nasa’I, Abu Hurairah (R.A.) is reported to have said:

“Whoever tied a knot and blew on it, has committed sorcery and whoever committed sorcery has committed Shirk. Whoever wears an amulet or talisman will be subjected to its control.”

Ibn Mas‘ud (R.A.) is reported to have heard Allah’s Messenger (SAW) saying:

“Shall I not tell you what Al-‘Adh (literally: lying, sorcery etc.) is? It is conveying false rumors for the purpose of causing disputes between people.” (Muslim)

Both Sahih collectors reported from Ibn Umar (R.A.) that Allah’s Messenger Muhammad (SAW) said:

“Some eloquence can be (so beautiful that it constitutes) sorcery.”

Important issues of the Chapter

1) Al-‘Iyafah, At-Tarq, At-Tiyarah are three kinds of Al-Jibt (sorcery/magic).

2) Al-‘Iyafah, and At-Tarq are explained.

3) Astrology too is a kind of sorcery.

4) Tying knots and blowing over them is also sorcery.

5) An-Namimah (talebearing, backbiting) is also a form of sorcery.

6) Talking sometimes superfluously and eloquently can too be sorcery.

On Sorcery (As-Sihr)

Thu, 28 Apr 2022 14:31:19 GMT

On Sorcery (As-Sihr)

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Allah the Most Exalted said:

“And indeed they knew that the buyers of it (magic) would have no share in the Hereafter.” (2: 102)

Allah the Almighty said:

“They believe in Al-Jibt and At-Taghut (all false deities).” (4: 51)

Umar (R.A.) is reported to have said that Al-Jibt is magic (sorcery) while At-Taghut is Ash-Shaitan.

Jabir (R.A.) is reported to have said that At-Taghut are soothsayers upon whom the devil alights and every tribe has one.

Abu Hurairah (R.A.) is reported to have heard the Prophet (SAW) saying:

“Save yourself from the seven destroyers.” The Companions (R.A.) asked: “O Messenger of Allah, what are those? He (SAW) said, “To associate anything with Allah, sorcery (magic), without any just cause killing a life Allah has forbidden, taking interest (usury), usurping the wealth of orphans, turning back from the battlefield, and making a false charge (accusation) against the chaste but unmindful women (i.e., they never even think of anything touching chastity).” (Bukhari and Muslim)

Jundub (R.A.) narrated the following Marfu ‘Hadith, which At-Tirmidhi reported:

“The punishment for the sorcerers/magicians is that he be struck with the sword (executed).”

In Sahih Al-Bukhari, Bajalah bin ‘Abadah (R.A.) narrated:

“ ‘Umar bin Al-Khattab (R.A.) wrote: Execute every sorcerer or sorceress.” So Bajalah continued: “We executed three sorcerers.”

Hafsah (R.A.) is reported to have ordered an execution of a slave woman who practiced magic/sorcery on her and she was executed. Such an event has also been reported through Jundub (R.A.).

According to Imam Ahmad (R.A.), execution of sorcerers (magicians) is testified by three Companions of the Prophet (SAW) (Umar, Hafsah, Jundub).

Important issues of the Chapter

1) Explanation of the verse in Al-Baqarah (2: 102)

2) Explanation of the verse in An-Nisa (4: 51)

3) Meaning of Al-Jibt and At-Taghut and the difference between the two.

4) At-Taghut could be among jinns or humans.

5) Details of seven grave destroyers which are strictly forbidden.

6) Sorcerers or magicians are disbelievers (Kafir).

7) That the sorcerers/magicians should be executed and no repentance is accepted.

8) Sorcerers were found among the Muslims during the period of Umar (R.A.). So how about thereafter? ^[1]

___________________

^[1] Meaning, they surely increased in later times.

Bankruptcy

Thu, 28 Apr 2022 14:31:16 GMT

Bankruptcy

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Its Definition

It is when a man is completely in debt such that his wealth will not be adequate to cover his debts.

Its Regulations

There are certain rules for bankruptcy:

1) It should be interdicted if the creditors, to whom he owes the debts, demand so.

2) All his belongs should be sold except for his clothes and daily essentials, such as his food and drink. Then the value should be divided among the creditors according to their debts.

3) If anyone of the creditors finds his commodity with the man in its original form, he can take it personally rather than others taking it. This is due to the Messenger of Allah’s statement:

“Whoever finds his possession with a person who has gone bankrupt, he has the most right to it.” (Al-Bukhari and Muslim)

This is under the condition that he should not have received any portion of its value. Otherwise, he will be equal to other creditors.

4) Whoever’s straitened circumstance is proved before the authority, meaning that he has no money or commodity for selling to repay his debt, then it is not permissible to demand him to pay the debt or pursue him concerning it. This is due to Allah’s statement:

(And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay.) (2:280)

The Messenger of Allah (SAW) said to the creditors of one of the debtors from the Companions:

“Take what you can find, and you have no right to anything other than that.” (Muslim)

5) If a new creditor appears after the division of the property, and he was not aware of any interdiction or selling of the property of the interdicted person, he has to refer to the other creditors in order to obtain his share of debt from them.

6) Whoever knows about the interdiction imposed upon a debtor and he makes a transaction with him thereafter, he has no right to refer to other creditors to obtain his share of debt. Rather, his debt will remain under the obligation of the bankrupt person until he is able to easily repay it.

Textual Format for Recording an Interdiction on the Bankrupt Person

In the Name of Allah. All praises are due to Allah.

“This is to certify that so-and-so court judge bears witness that he has interdicted so-and-so through a valid, legal interdiction. He has barred him from any dealing with his property that he presently possesses as well as what he may possess in the future. He has been completely prohibited from dealings by a judgement that is based upon what is confirmed that he owes of obligatory legal debts that he is responsible for repaying to the creditors of such debts. The debts that he owes to the creditors are more than his property. His total debts are such and such amount with the following details. The property of so-and-so is such and such amount against the receipt voucher, dated such and such. He owes the amount of such and such to so-and-so person. Every creditor has proved his debt before the court, according to the valid legal documentation. All of them have sworn an oath concerning this matter.

After deliberation of the legal proceedings and valid proofs, the court has concluded that he above mentioned debtor is in financially difficult circumstances and unable to repay the above-detailed debts. Moreover, whatever he possesses is not adequate to clear his debt. However, whatever he possesses will be divided according to each creditor’s share. Therefore, this court declares his bankruptcy and imposes an interdiction on his property, legally and officially.

Meanwhile, he is allowed to spend from his wealth on whatever is essentially required for him. Similarly, he is also exempt regarding whomever he is obliged to care for, such as his wife and children, who are so-and-so and so-and-so. This likewise excludes expenses for their daily foods, drinks, and essential requirements. This interdiction and sale of his property will continue until his property and belongings sell out completely and its value is distributed among the creditors according to their shares of debt. This legal document is recorded on such and such date.

At-Tawhid (Islamic Monotheism )

Thu, 28 Apr 2022 14:31:14 GMT

At-Tawhid (Islamic Monotheism )

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At-Tawhid ( Islamic Monotheism) is to consider and believe in one God, unification of Allah is to believe in His Oneness of Rububiah (Lordship) and His Holy Names and Qualities, and to believe that He is the Owning Lord Who only deserves to be worshipped. Therefore, At-Tawhid (Islamic Monotheism) is to perform Monotheism Allah in all what is specified for Him among all said and done adoration, and it is the basis of Islam, from which its ordinances, regulations, orders and prohibitions originated.

The Surplus of At-Tawhid (Islamic Monotheism)

1. It is a reason for entering Paradise and get out of the Hell fire.

Allah(swt) said,- meaning- They did blaspheme who said: “Allah is Christ the son of Mary.” But said Isa (Jesus): “O Children of Israel! Worship Allah, my Lord and your Lord,” Whoever joins other gods with Allah, Allah will forbid him the Paradise, and the Fire will be his abode. There will for the wrongdoers be no one to help.”.

Muslim (a Hadith Scholar) narrated that the Prophet (saw) said,-meaning- “He who meets with Allah not adopting a partner with Him in worship shall enter Paradise, and he who meets Him adopting a partner with Him in worship shall enter Hell Fire.” And Utban narrated that the Prophet (saw) said,-meaning- “..for Allah has immuned Hell Fire from (reaching) who said, ‘La ilaha illallah’ desiring by that only the Face of Allah (His Satisfaction).”

2. It is a condition for the acceptance of deeds, and polytheism causes them to be nullified.

Allah said,-meaning- {But it has already been revealed to you, - as it was to those before you- “If you were to join (gods with Allah), truly fruitless will be your work (in life), and you will surely be in the ranks of those who lose (all spiritual good}, and He said,-meaning- “So, whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.”.

Imam Abu Abdi-llah At Tastari (May Allah be Merciful with him) said, “ Faith is in saying, deed, intention, and Sunnah; so if there was a saying without a deed, then it is a Kufr (disbelief), or if it was a saying and a deed without an intension, then it is hypocrisy, and if it was saying, an intention, and a deed without a Sunnah, then it is a Bid’a (novelty).”

3. It expiates sins and erases them, for Allah says in the Qudsi Hadith (sacred Tradition which was reported by the Prophet as the Saying of Allah),-meaning- “O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as your sins.”

At-Tayammum (Using Earth for Purification)

Thu, 28 Apr 2022 14:31:11 GMT

At-Tayammum (Using Earth for Purification)

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Its Legislation

Tayammum is imposed by the Book of Allah and the Sunnah of the Messenger of Allah (SAW) .

Allah the Almighty says:

( And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands.) (4:43)

The Messenger of Allah (SAW) said:

“Pure earth is fit for purification for the Muslim, even if he does not find water for ten years.” ^[1]

(An-Nasa’i and Ibn Hibban and it is Sahih)

When it Lawful

Tayammum is permitted for the Muslim in the following circumstances:

1. Lack of water provided one searches for it as is convenient to him;

2. Availability of water but inability to use it because of an illness;

3. Or it is feared that its use will aggravate the illness or delay recovery; ^[2]

4. Availability of water to one unable to move in order to reach it and he cannot find someone to help him by bringing the water to him.

5. As those who do not have sufficient water for complete ablution, they use the available water for washing whichever limbs they can with it, then perform Tayammum for the remaining limbs.

Allah the Almighty says:

(So, keep your duty to Allah and fear Him as much as you can.) (64:16)

The Obligatory Elements of Tayammum

1. Intention. The Messenger of Allah (SAW) said:

“Deeds are judged by their intentions. And everyone will have what he intended.”

(Al-Bukhari)

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^[1] When one cannot find water, nor what can be used for Tayammum, then he must pray as he is even without ablution or Tayammum, and it is not required for him to repeat that prayer later. This is because the Messenger (SAW) and his Companions prayed without ablution when they had no water before the institution of Tayammum . When the revelation about Tayammum was revealed, they did not repeat their prayers.

^[2] If the water is cold, while one fears getting sick from using it, and there is no means for heating it, one is allowed to perform Tayammum and perform prayer without fear for the soundness of his prayer.

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So, he intends to perform Tayammum to remove what prevents him from prayer, or other than that, by so doing.

2. Pure Earth.

Allah the Almighty says:

(Perform Tayammum with clean earth.) (4:43)

3. The first strike, i.e., placing one’s hands on the dust.

4. Rubbing the face and the two hands. Allah the Almighty says:

(And rub therewith your faces and hands.) (4:43)

The Sunan Elements

1. Reciting: Bismillaah

“In the Name of Allah

The Basmalah (reciting Bismillaah) is legislated for each significant deed.

2. A second strike. The first strike is obligatory, and it alone is sufficient, yet a second strike is Sunnah.

3. Wiping the two forearms along with the two hands. Since wiping the hands only is sufficient, wiping the two arms is only a precautionary action. The scholars have different interpretations of the Arabic word:

(Your hands) in the verse. Does it mean the two hands only, or the two hands including the forearms up to the elbows?

Things that Invalidate Tayammum

Tayammum is invalidated by two things:

1. All of the same things that invalidate Wudhu’, since Tayammum is a substitute for it.

2. Availability of water to whom it was unavailable before beginning Salah or at its beginning. If one has completed his Salah (with Tayammum) then his prayer is valid and he is not required to repeat his Salah, even if he discovers water. The Messenger of Allah (SAW) said:

“Do not perform the same Salah twice in the same day.” ^[1]

Which Acts are Permitted for the One Who Performed Tayammum

All the acts that were prohibited before Tayammum become permissible after it, such as: Salah, Tawaf, touching a copy of the Qur’an, reading the Qur’an, and staying in the Masjid.

How to perform Tayammum

One recites:

Bismillaah intending to perform Tayammum to remove what prevents him from the deeds he intends.

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^[1] An-Nasa’i, Abu Dawud, Ahmad, Ibn Hibban, and Ibn As-Sakan.

The wording with An-Nasa’i is:

“Do not repeat the prayer in one day two times.”

There may be the case that one prays one prayer, then finds a congregation praying it again, so he joins them and repeats the prayer with them. This will count as a voluntary prayer for him according to the Hadith narrated about that.

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Striking the dust, sand, stone etc., with his hands. It is permitted to blow on the hands slightly (to remove the excessive dust). Wiping his face once. It is permissible, if one so desires, to strike the earth with his hands a second time and wipe his hands along with his arms up to the elbows. If he wipes only his hands it is sufficient.

Note

Question: Is Tayammum (if not nullified) valid for multiple prayers?

Answer: The people of knowledge differ in their decisions on this matter because there is no clear text to confirm one view and rule out the other. Out of precaution, it is recommended to perform Tayammum for every Salah.

At-Tauhid (The Oneness of Allah)

Thu, 28 Apr 2022 14:31:04 GMT

At-Tauhid (The Oneness of Allah)

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Allah the Almighty said:

“And I (Allah) created not the Jinns and men except they should worship Me (Alone).” (51:56)

And He stated:

“And verily, We have sent among every Ummah (community), nation) a Messenger (proclaiming): ‘Worship Allah (Alone) and avoid (or keep away from) Taghut (all false deities etc. i.e. do not worship Taghut besides Allah). “ (16:36)

And He said:

“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honor. And lower unto them the wing of submission and humility through mercy and say: ‘My Lord! Bestow on them Your Mercy as they did during me up when I was small.” (17:23,24)

And He said:

“Worship Allah and join none with Him in worship.” (4:36)

And He said:

“Say (O Muhammad SAW): Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty – We provide sustenance for you and for them; come not near to shameful sins (illegal sexual intercourse, etc.) whether committed openly or secretly, and kill not anyone whom Allah has forbidden, except for a just cause (according to Islamic law). This He has commanded you that you may understand. And come not near to the orphan’s property, except to improve it, until he (or she) attains the age of full strength; and give full measure and full weight with justice. We burden not any person, but that which he can bear. And whenever you give your word (i.e., judge between men or give evidence, etc.), say the truth even if a near relative is concerned, and fulfill the Covenant of Allah. This He commands you, that you may remember. And verily, this is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muuttaqun (the pious).” (6:151-153)

Ibn Mas‘ud R.A. said:

Whoever wishes to ascertain the very will of Prophet Muhammad SAW on which the Prophet has put his seal, let him read the Statement of Allah:

“Say (O Muhammad SAW): Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him… (up to)… And verily, this is My Straight Path.”

It is narrated that Mu‘adh bin Jabal R.A. said:

I was riding behind the Prophet SAW on a donkey and he said to me “O Mu‘adh, do you know what is the right of Allah on His slaves and what is the right of the slaves upon Allah?” I responded: “Allah and His Messenger know best.” He continued, “The right of Allah upon His slaves, is to worship Him Alone and never to associate anything with Him. The right of slaves upon Him is not to punish any person who does not associate anything with Him.” I said, “O Allah’s Messenger, may I not give the glad tidings to the people?” He replied: “No. Do not inform them lest they rely on (this promise and lapse in their service to Him) ^[1] [The above Hadith is mentioned in two Sahih Books (Al-Bukhari and Muslim)]

Important issues of the Chapter

1) Wisdom of Allah in creating jinn and mankind.

2) Worship is Tauhid, as, in this issue there had always been dispute (between the Prophets and polytheists).

3) Those who have not fulfilled the requirements of Tauhid are such as they have not worshipped Allah, and in this sense is the meaning of the verse:

“Nor will you worship that which I worship” (109:3).

4) The wisdom in sending the Messengers.

5) The message of the Prophet SAW (Tauhid) applies to all nations.

6) All Prophets have brought one and the same religion.

7) The major issue is that the worship of Allah cannot be performed until Taghut is denounced and rejected. In this meaning is the saying of Allah:

“Whoever disbelieves in Taghut and believes in Allah then he has grasped the most trustworthy handhold.” (2:256)

8) At-Taghut is inclusive of all that is worshipped other than Allah.

9) The tremendous importance of the three entirely clear verses of Surah Al-An‘am (6:151-153) among the early pious predecessors. In these verses are 10 issues, the first of which is the prohibition of Shirk.

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^[1] Mu‘adh R.A. narrated this Hadith avoiding the sin of concealment. [Translator]

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10) The clear verses in Surah Al-Isra (17:22-39) have 18 substantial issues. Allah begins them with:

“Set not up with Allah any other ilaha (god), (O man) or you will sit down reproved, forsaken (in the Hell-fire).” (17:22)

And ended with:

“And set not up with Allah any other ilah (god) lest you should be thrown into Hell, blameworthy and rejected.” (17:39)

Allah informed us the importance of these issues by saying:

“This is (part) of Al-Hikmah (wisdom, good manners and high character, etc.) which your Lord has inspired to you .” (17:39)

11) The verse of Surah An-Nisa (4:36) called “The verse of the ten rights” to which Allah the Most High begins by saying:

“And worship Allah and join none with Him in worship.”

12) We must note the admonition of Prophet Muhammad SAW which he made before his death.

13) To recognize Allah’s right upon us.

14) To recognize the rights of slaves on Allah, if they fulfill His right.

15) This issue was unknown to most of the Companions of Prophet Muhammad SAW.

16) Permissibility to hide some knowledge for the common good (as determined by the Shari ‘ah ).

17) It is desirable to pass the pleasing news to other Muslims.

18) Fear of depending (of the people) upon the expansiveness of Allah’s mercy.

19) The statement of one, who is asked on matters that are not known to him: “Allah and His Messenger know the best.”

20) It is correct to impart knowledge selectively to someone and not to others.

21) The humility of Prophet Muhammad SAW on riding a donkey with a companion behind.

22) It is legitimate to have a second rider behind.

23) Superiority of Mu‘adh bin Jabal (R.A.)

24) The great importance of this issue (of Tauhid).

Asking the blessing from some places, ruins, and people, dead or alive.

Thu, 28 Apr 2022 14:31:01 GMT

Asking the blessing from some places, ruins, and people, dead or alive.

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One of the innovated novelties is to ask the blessing from creatures. It is a sort of idolatry and a commerce by which some mercenaries plunder properties of naïve people. Asking the blessing from something is to request good effect where it exists in this blessed thing and it flows with it. Whereas asking the blessing from where it exists is never achieved except from Allah Who owns that and has the ability to donate. He is the One Who can descend and confirm the Blessing, whereas the creature is unable to donate or confirm this blessing.

As a matter of fact, asking the blessing from places, ruins, and people, dead or alive is prohibited because it is either polytheism if one believes that this man (or thing) is useful and beneficial by itself. Or it is a means of polytheism if he believes that visiting and touching this man (or thing) is a reason by which Allah will benefit him. However, the companions used to ask the blessings by keeping some of the Prophet’s hair or saliva. In fact, this is especially for the Prophet at the time he lived between them because they did not do that with his grave after his death. Moreover, they did not keep on visiting places where he used to sit or pray asking for the blessing, and it should be worthier not to do that with pious or good people.

The rest of the Prophet’s companions did not ask the blessing from the well-known patrons of Allah like Abu Bakr and Omar and many others, neither in their lifetime nor after their death. They (the companions) did not go to Hira’ cave for Prayer or worship, and did not go to At-Tur (Mount) where Allah spoke to Musa (Moses). Furthermore, the place where the Prophet used to pray in his Mosque and the place where he used to step on by his noble feet have been left out and no one among our good ancestors once asked the blessing from them by touching or kissing. This is obviously because he did decree for his Ummah (people) to do that and Islamic scholars have conformed that this act is of no basis in his legislation.

Ash-Shuf ‘ah (Preemption)

Thu, 28 Apr 2022 14:30:58 GMT

Ash-Shuf ‘ah (Preemption)

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Its Definition

Ash-Shuf ‘ah refers to a business partner taking the share of his counterpart that he has sold to another for the same price (i.e. preemption ).

Its Regulations

1. It is confirmed act in the Shari ‘ah. Preemption is a confirmed legal transaction as the Messenger of Allah (saw) ruled according to it. It was reported in the Sahih on the authority of Jabir bin “Abdullah, may Allah be pleased with him, who said, “The Messenger of Allah (saw) ruled according to Ash-Shuf ‘ah (preemption) in everything that was divisible. But if the boundaries were fixed and the roads were designated, there is no Shuf ‘ah (preemption).”

( Al- Bukhari and Muslim )

2. Preemption is not valid except in divisible things. If it is not divisible , such as bathrooms and narrow floor (of a building), then there is no preemption. This is due to the statement of the Messenger of Allah (saw): Ash-Shuf ‘ah (preemption) is valid in things that are divisible.”

3. Preemption is not valid in divisible things, whose boundaries are fixed and whose roads have been designated. The Messenger of Allah (saw) said:

“If the boundaries are fixed and roads are designated, then there is no Shuf ‘ah (preemption).”

This is also the case, because after the division (of boundaries and roads) the partner becomes a neighbor, and there is no preemption for the neighbor according to the correct opinion.

4. There is no right of preemption on moveable possessions, such as garments, animals, etc. Rather , preemption is allowed on immovable properties of a land and the amenities therein, like buildings and landscaping. This is because there is no conceivable harm in the cases of things other than land and what is connected to it, so the right of preemption is not applicable.

5. The right of preemption will be lost by his (the partner’s) presence at the deal, or his knowledge of the deal if he did not demand the right of preemption until expiration of such period. This is based upon the Hadith:

“The right of preemption is only for he who claims promptly.”

(‘Abdur-Razzaq recorded it as a statement of Shurayh only.)

And the Hadith:

“The right of preemption is like untying a fetter (of a camel).”

(Ibn Majah and it contains weakness)

Except in the case of his absence, in which case he has right to demand the preemption even if his absence took many years.

6. The right of preemption will be lost if the buyer grants what he bought as an endowment or gives it as a gift or in charity. This is because approving the right of preemption in this case means the nullification of these acts of drawing nearer to Allah. Supporting righteous deeds is better than approving the right of preemption, since the latter is meant only to remove speculative harms.

7. The buyer has the right for yield and development of it. Therefore, if he erects a building, or plants, the preemptor may own it for its value or he can remove it by paying a fine, for its damage. This is because it is neither harmful to oneself nor others.

8. The preemption must be agreed to with the buyer. While the purchase must be agreed to by the seller. Therefore, the preemptor will make a demand to the buyer, while the buyer refers to the seller concerning every matter or dispute raised on the properties that are liable to preemption.

9. The right of preemption cannot be sold or given as a gift, because selling or giving it as a gift is contrary to the very purpose for which the right of preemption has been made legal. The main object of the right of preemption is to lift the harm that is caused to the partner.

Ash-Shirk and Al-Kufr POLYTHEISM AND DISBELIEF

Thu, 28 Apr 2022 14:30:52 GMT

Ash-Shirk and Al-Kufr

POLYTHEISM AND DISBELIEF ( Click Here To Download PDF )

Salvation of all mankind from the greatest sin against Allah

It is essential to mention here some details of the greatest sin which will not be forgiven by Allah. This unpardonable sin is Shirk

Shirk implies ascribing partners to Allah or ascribing divine attributes to others besides Allah and believing that the source of power, harm and blessings comes from others besides Allah.

Almighty Allah says:

“Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything) else) to whom He wills; and whoever sets up partners with Allah (in worship), has indeed invented a tremendous sin.” (V. 4:48).

Almighty Allah says:

“Then when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.

“Then those whose scales ( of good deeds) are heavy,-----these! They are the successful.

“And those whose scales (of good deeds) are light,-----they are those who lose their own selves; in Hell will they abide forever.”

“The Fire will burn their faces, and they will grin with displaced lips (disfigured).”

“Were not My Verses (this Qur’an) recited to you and then you used to deny them?”

“They will say: “Our Lord! Our wretchedness overcame us, and we were an erring people.

“Our Lord! Bring us out of this; if ever we return (to evil) then indeed we shall be Zalimun (polytheists, oppressors, unjust, and wrongdoers).”

“He (Allah) will say: ‘Remain you in it with ignominy! And speak you not to Me!’ “

( V.23: 101-108 )

“And whoever invokes (or worship) besides Allah, any other ilah (God), of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kafirun (disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters)will not be successful.”

(V. 23:117)

Ash-Shirk

POLYTHEISM AND ITS VARIOUS MANIFESTATIONS

Definition: Shirk basically is polytheism, i.e., the worship of others along with Allah. It also implies attributing divine attributes to any other besides Allah. It particularly implies associating partners in worship with Allah or believing that the source of power, harm or blessing is from others besides Allah.

Types: There are three types of Shirk, namely:

(1) Ash-Shirk al-Akbar, i.e., major Shirk

(2) Ash-Shirk al-Asghar, i.e., minor Shirk

(3) Ash-Shirk al- Khafi, i.e., inconspicuous Shirk

Manifestations: (1) Ash-Shirk al Akbar (The major Shirk): The major and serious polytheistic form, has four aspects:

(a) Shirk ad-Du‘a, i.e., invocation. This aspect implies invoking, supplicating, or praying to other deities besides Allah.

Almighty Allah says:

And when they embark on a ship they invoke Allah, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others,” (V. 29:65)

(b) Shirk an-Niyyah wal-Iradah wal-Qasd. This aspect implies intentions, purpose, and determination in acts of worship or religious deeds, not for the sake of Allah but directed towards other deities.

Almighty Allah says:

“Whosoever desires the life of the world and its glitter, to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but fire; and vain are the deeds they did therein. And of no effect is that which they used to do .” (V.11: 15,16)

(c) Shirk at-Ta’ah. This aspect implies rendering obedience to any authority against the Order of Allah. Almighty Allah says:

“The (Jews and Christians) took their Rabbis and their monks to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah), and (they also took as their lord) Messiah, son of Maryam(Mary), while they (Jews and Christians) were commanded (in the Torah and the Gospel) to worship none but One Ilah (God i.e., Allah), La ilaha illa Huwa (none has the right to be worshipped but He). Glorified is He (far above is He) from having the partners they associate (with Him).” (V. 9:31)

Once while Allah’s Messenger (SAW) reciting the above Verse, “Adi ibn Hatim said, “O Allah’s Prophet! They do not worship them (rabbis and monks).” Allah’s Messenger said, “They certainly do. They (i.e., Rabbis and monks) made legal things illegal, and illegal things legal, and they (i.e., Jews and Christian ) followed them; and by doing so they really worshipped them.” (Narrated by Ahmad, At-Tirmidhi, and Ibn Jarir). (Tafsir At-Tabari, Vol.10, Page No. 114).

(d) Shirk al-Mahabbah. This implies showing the love which is due to Allah Alone to others than Him.

Almighty Allah says:

“And of mankind are some who take (for worship) others besides Allah as

rivals (to Allah). They love them as they love Allah. But those who believe, love

Allah more (than anything else). If only those who do wrong could see, when

they will see the torment, that all power belongs to Allah and that Allah is

Severe in punishment.” (V. 2:165)

(2) Ash-Shirk al-Asghar Ar-Riya’ ( The minor Shirk, i.e., acts performed to showoff).

Any act of worship or any religious deed done in order to gain praise, fame or

for worldly benefit, falls under this category.

Almighty Allah says:

“Say (O Muhammad SAW): ‘I am only a man like you, it has been revealed to

me that your Ilah (God) is One Ilah (God)-----i.e., Allah). So, whoever hopes for

the meeting with his Lord, let him work righteousness and associate none as a

partner in the worship of his Lord.’ ” (V. 18:110)

(3) Ash-Shirk al-Khafi (The inconspicuous Shirk). This type implies being inwardly

dissatisfied with the inevitable condition that has been ordained for one by Allah;

conscientiously lamenting that had you done or not done such and such or had you

approached such and such you would have had a better status, etc.`

The Noble Prophet Muhammad (SAW) said:

“Ash-Shirk al-Khafi in the Muslim nation is more inconspicuous than the creeping of a black ant on a black rock in the pitch-darkness of the night.” And this inconspicuous Shirk is expiated by saying thrice the following sentences every day: “O Allah! I take Your refuge from that I should ascribe anything as partner in Your worship, being conscious of that, and I beg Your pardon for that sin which I am not aware of.”

Al-Kufr

DISBELIEF AND ITS VARIOUS MANIFESTATIONS

Kufr is basically disbelief in any of the articles of Faith in Islam.

The articles of Faith are to believe in -------

(1) Allah,

(2) His Angels,

(3) His Messengers,

(4) His revealed Books,

(5) The Day of Resurrection, and

(6) Al-Qadar, Divine Preordainments (i.e., whatever Allah (SWT) has ordained must come to pass).

There are two aspects of disbelief:

(1). The major disbelief (Al-Kufr al-Akbar): This aspect excludes one completely from the fold of Islam. There are five types (of this major disbelief):

(a) Kufr at-Takdhib. This implies disbelieving the divine truth or denying of any of the articles of Faith.

Almighty Allah says:

“Then who does more wrong than one who utters a lie against Allah and denies the truth [this Qur’an, the Prophet (Muhammad SAW), and Islamic Monotheism] when it comes to him. Is there not in Hell an abode for the disbelievers ?”(V.39:32)

(b) Kufr al-Iba’ wat-Takabbur ma‘at-Tasdiq. This implies rejection and arrogance to submit to Allah’s Commandments after conviction of their truth.

Almighty Allah says:

“And (remember) when We said to the angels: ‘Prostrate yourselves before Adam.’ And they prostrated except Iblis, he refused and was proud and was one of the disbelievers (disobedient to Allah).” (V. 2:34)

Almighty Allah says:

“And he went into his garden while in a state (of pride and disbelief), unjust to himself. He said: I think not that this will ever perish. And I think not the Hour will ever come, and if indeed I am brought back to my Lord (on the Day of Resurrection), I surely shall find better than this when I return to Him.’ His companion said to him during the talk with him: ‘Do you disbelieve in Him Who created you out of dust (i.e., your father, Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man? But as for my part (I believe) that He is Allah, my Lord, and none shall I associates as partner with my Lord.’ ” (V. 18:35-38)

(d) Kufr al-I’rdd. This implies turning away from the truth knowingly or deviating from the obvious signs which Allah has revealed.

Almighty Allah says:

“We created not the heavens and the earth and all that is between them except with truth and for an appointed term. But those who disbelieve turn away from that whereof they are warned.” (V. 46:3)

(e) Kufr an-Nifaq. This implies hypocritical disbelief.

Almighty Allah says:

“They have made their oaths a screen (for the hypocrisy). Thus, they hinder (men) from the Path of Allah. Verily, evil is what they used to do. That is because they believed, then disbelieved , therefore their hearts are sealed , so they understand not.” (V. 63:2-3)

(2) The minor disbelief (Al-Kufr al-Asghar): This aspect of disbelief does not exclude one from the fold of Islam. It is also termed Kufran-Ni‘mah. This implies disbelief manifesting itself in ungratefulness for Allah’s Blessing or Favors.

Almighty Allah says:

“And Allah puts forward the example of a township (Makkah), that dwelt secure and well-content; its provision coming to it in abundance from every place, but it (its people) denied the Favors of Allah (with ungratefulness). So, Allah made it taste extreme of hunger (famine) and fear, because of that (evil, i.e., denying Prophet Muhammad (SAW)) which they (its people) used to do.” (V.16:112)

As-Salah (The Prayer)

Thu, 28 Apr 2022 14:30:46 GMT

As-Salah (The Prayer)( Click Here To Download PDF )

The Ruling of Salah

Prayer is obligatory on every believer. In many of the verses of His Book Allah orders it, such as:

(So, perform As-Salah. Verily, As-Salah is enjoined on the believers at fixed hours.) (4:103)

(Guard strictly As-Salawat (the prayers) especially the middle Salah.) (2:238)

The Messenger of Allah (SAW) ranked it as the second pillar of the five pillars of Islam, as he said:

“Islam has been built upon five pillars: Testifying that none has the right to be worshipped except Allah, and that Muhammad is His Messenger, performing Salah, paying Zakah, pilgrimage to the House, and the fast of Ramadan.” (Al-Bukhari)

Thus, the one abandoning it is to be killed according to Islamic Law, and the one neglecting it is considered rebellious by it.

The Wisdom Behind Prayer

Prayer purifies and chastens the soul, it qualifies the servant for salvation in this life and the Hereafter, it prevents him from immorality and evil deeds. Allah the Almighty says:

(And perform As-Salah. Verily, As-Salah prevents from Al-Fahsha’ (immorality) and Al-Munkar (evil deeds).) (29:45)

Its Virtues

The followings are some Hadiths about the virtues of prayer:

1. The Prophet (SAW) said:

“The head of the matter is Islam, its pillar is the prayer, and its highest pinnacle is Jihad in the way of Allah.” (Muslim)

2. He (SAW) said:

“Between the man and disbelief is the abandonment of the prayer.” (Muslim)

3. He (SAW) said:

“I have been commanded to fight the people until they testify that none has the right to be worshipped except Allah, and Muhammad is the Messenger of Allah, they perform the Salah and pay Zakah. If they do this, they have protected their blood and their wealth from me except by the right of Islam, and their reckoning will be with Allah the Almighty.” (Agreed upon)

4. When the Messenger of Allah (SAW) was asked: “which deed is the best?” He said:

“Performing Salah at its due time.” (Muslim)

5. His saying:

“The parable of the five prayers is the like of a fresh river before the door of one of you where he washes himself five times a day. What filth would that man have?”

They said: “None.” He said:

“The five prayers remove the sins the same way that water removes the filth.” (Muslim)

6. His saying:

“There is not a Muslim man, upon whom obligatory prayer time occurs then he performs its ablution well, performs its bowing and prostration with humility except that it is an atonement for the sins committed before it, provided the major sins were shunned. This is valid always.”

(Muslim)

The Faradh (Obligatory) Prayers

The obligatory prayers are five: Zuhr (noon), ‘Asr (afternoon), Maghrib (sunset), ‘Isha’ (evening), and Subh (dawn).

The Messenger of Allah (SAW) said:

“Five prayers have been made obligatory by Allah upon the servants. Whoever comes with them, having not done anything in them that would detract from what is obligatory in them, then for him is with Allah a covenant that He will admit him into Paradise. Whoever does not come with them, then there is no covenant for him with Allah. If He wills, He will punish him , if He wills, He will forgive him.” (Ahmad and others, and it is Hasan)

The Sunnah Prayers

The Sunnah prayers include: Witr (the odd prayer), Al-Fajr (the dawn), the Two Eid prayers, Al-Khusuf (the eclipse), and Al-Istisqa’ (the rain) prayers. The importance of these prayers has been emphasized.

The Nafil or Voluntary Prayers

Any prayer that is prayed daily or nightly that is not one of the emphasized Sunnah prayers or non-emphasized Sunnah prayers mentioned above is known as a Nafil or voluntary prayer.

The Conditions Requiring Salah

1. Islam: Salah is not obligatory for a disbeliever; since testifying that there is none worthy of worship except Allah (SWT) and that Muhammad is Allah’s Messenger (SAW) is the primary condition for the order to perform Salah. This is due to the saying of Allah’s Messenger (SAW):

“I have been commanded to fight the people until they testify that none has the right to be worshipped except Allah, and that Muhammad is the Messenger of Allah, to perform the Salah and to pay Zakah.” (Agreed upon)

And He (SAW) said to Mu‘adh bin Jabal:

“Invite them to testify that there is none worthy of worship except Allah and that Muhammad is Allah’s Messenger. If they accept that from you, then inform them that Allah has made five prayers obligatory upon them in a day and a night.” (Al-Bukhari)

2. Sanity: Salah is not obligatory for the insane. The Messenger of Allah (SAW) said:

“The Pen is lifted from three: The one sleeping until he awakens, the child until he attains puberty, and from the insane until attains reason.”

(Ahmad, Abu Dawud, and Al-Hakim who said it is Sahih)

3. Puberty: Salah is not obligatory on those who have not attained the age of puberty. This is due to the saying of the Messenger of Allah (SAW) in the above Hadith:

“and from the child until he attains puberty”

But it is recommended to order those who have not attained puberty to perform the prayer so that they become accustomed to it.

4. The occurrence of its time: Salah is not obligatory before its time begins. Allah the Almighty says: (Verily, As-Salah is enjoined on the believers at fixed hours.) (4:103)

As is authentically reported that Jibril descended and taught the Messenger of Allah (SAW) the time of each Salah. He told him to stand and pray. So, he prayed the noon prayer when the sun had reached its zenith, then he came in the afternoon. He told him to stand and pray. So, he prayed the afternoon prayer when the length of a shadow of everything reached the height. Then he came at sunset. He told him to stand and pray. So, he prayed after the sun had gone. Then he came for the night prayer. He told him to stand and pray, so he prayed the night prayer after the twilight had gone. Then he came in the morning at the first light of dawn.

The next day He came for the noon prayer, and He told Him (SAW) to stand and pray. So, He prayed the noon prayer when the length of the shadow of everything had reached its height. Then He came for the afternoon prayer, He told Him(SAW) to stand and pray. He prayed the afternoon prayer when the length of the shadow of everything had reached its height. Then He came at the same time for sunset as before. Then He came for the night prayer after half or one third of the night had passed and prayed the night prayer. Then He came when the sky began to first turn yellow and He hold Him (SAW) to stand and pray, so he prayed the dawn prayer. Then Jibril said, “The time is what is between these two,”

(Ahmad, An-Nasa ‘I, and At-Tirmithi)

5. Purity of both menstruation and postnatal blood. The woman experiencing menstruation or post-childbirth bleeding is not required to perform Salah because the Prophet (SAW) said:

“When your menses begin then stop praying.” (Agreed upon)

The Conditions for the validity of Salah

1. Purity of Al-Hadath Al-Asghar which is the absence of ablution or from Al-Hadath Al-Akbar which is the absence of Ghusl, and purity of the body and garment of the one performing Salah, plus the purity of the place of worship. The Messenger of Allah (SAW) said:

“Allah does not accept Salah without purity.” (Muslim)

2. Covering the “Awrah or private areas.

Allah the Almighty said:

(Take your adornment to every Masjid.) ( 7:31)

Salah is not correct while the ‘Awrah is not covered. The adornment intended here is clothing that covers the private areas.

The ‘Awrah for a man is between his navel and knees. A woman’s ‘Awrah is the whole body except her face and two hands. The Messenger of Allah (SAW) said:

“Allah does not accept the prayer of an adult female except with a Khimar.” ^[1]

(Abu Dawud with a good chain)

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^[1] The veil that covers the head and the chest.

When He (SAW) was asked about a woman praying in a long shirt and a Khimar without a waist wrap, He said:

“As long as the shirt is loose and covers the tops of her feet.”

(At-Tirmithi who said it is Hasan, and Al-Hakim who said it is Sahih)

3. Facing the Qiblah, since prayer is not correct without doing so. Allah the Almighty says:

(And wherever you are, turn your faces towards it (when you pray).) (2:150)

That is Al-Masjid Al-Haram (the Ka‘bah in Makkah). The exception for this requirement is for those unable to face it because of fear, an illness, and the like. The requirement does not apply in case of inability.

As for the traveler, he is permitted to pray on the back of his mount in whichever direction it turns, be it towards the Qiblah or not. The Messenger of Allah (SAW) was seen praying, while going from Makkah to Al-Madinah, on his mount, facing whichever direction it faced.

(Muslim)

The Obligatory Elements of the Prayer

1. Standing for the obligatory prayers for those who are able. The obligatory Salah is incorrect if performed while sitting if the worshipper is able to stand. Allah the Almighty says:

(And stand before Allah with obedience.) (2:238)

The Messenger of Allah (SAW) said to ‘Imran bin Husayn:

“Perform Salah while standing, if you cannot, then while sitting, if you cannot, then on your side.” (Al-Bukhari)

2. Intention, that is the determination in the heart to perform the prayer. The Messenger of Allah (SAW) said: “Deeds are judged by their intentions.” (Agreed upon)

3. Takbir Al-Ihram (The opening Takbir) saying: Allahu Akbar which means; “Allah is the Most Great.” The Messenger of Allah (SAW) said:

“The key to Salah is purity ; it begins with the Takbir and ends with the Taslim.”

(Abu Dawud, At-Trimithi, and Al-Hakim said it is Sahih)

4. Reciting Al-Fatihah because the Messenger of Allah (SAW) said:

“There is no Salah for the one who did not recite the Opening of the Book.” (Al-Bukhari)

The one following an Imam in prayer is not required to recite it ^[1] when the Imam recites it in audible voice, for the follower is required to listen attentively to the recitation of the Imam. Allah the Almighty says:

(So, when the Qur’an is recited, listen to it, and be silent.) (7:204)

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^[1] As for the follower not being required to recite Al-Fatihah behind an Imam in an audible prayer, the preferred view as clarified by the verifying scholars and the scholars of Hadith, and it is the choice of the Imam of the scholars of Hadith Muhammad bin Isma‘il Al-Bukhari and others is that the Hadith narrated by ‘Ubadah bin As-Samit, may Allah be pleased with him:

“There is no prayer (Salah) for the one who did not recite the Opening of the Book (Al-Fatihah).” is general including the Imam, the follower, and the one praying alone, whether the Imam is reciting ------

Allah’s Messenger (SAW) said:

“When the Imam says “Allahu Akbar,” you say “Allahu Akbar,” when he recites, listen attentively.” (Muslim)

When the Imam recites silently, then the follower is required to recite as well.

5. Bowing.

6. Rising from the following position.

The Messenger of Allah (SAW) told the man who did not pray correctly:

“Then bow till you feel calm in your bowing, then raise until you stand straight.” (Al-Bukhari)

7. Prostration.

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aloud or silently. This is the clear view held by Ibn ‘Abdul-Barr in At-Tamhid, Al-Karmani and Al-Qastalani in their commentaries on Sahih Al-Bukhari, Al-Bayhaqi in Al-Qira’ah, and ‘Abdul-Hayy Al-Lukhnawi in As-Sa’ayah. In Al-Qira’ah, Al-Bayhaqi recorded a Hadith with an authentic chain with the wording:

“There is no Salah for the one who does not recite the Opening of the Book(Al-Fatihah) behind the Imam.”

As for specifying the obligation of reciting it to cases of an Imam and the one praying alone, but not for the one following an Imam, then there is no evidence for that. Rather what proves is that it is obligatory for the follower to recite it as it is mentioned in the lengthy Hadith which was recorded by Abu Dawud from ‘Ubadah bin As-Samit, may Allah be pleased with him, in which the Prophet (SAW) said:

“Do you recite when I recite the Qur’an aloud?”

Some of us said, “We do that.”

“This is why I said to myself, ‘What is that which confused me with the Qur’an.’ So do not recite anything of the Qur’an when the Imam is reciting the Qur’an aloud.”

(Abu Dawud 824)

As for arguing by using the verse

(And when the Qur’an is recited then be silent so that perhaps you may receive mercy).

(7:204)

It cannot be understood to obligate the follower to be silent such that he does not recite anything to himself, since silence means to avoid being loud, the details of which are available in the books. Or, it refers to what everything besides Al-Fatihah since Prophet (SAW) ordered reciting Al-Fatihah for the follower as well as the others in the Hadith of ‘Ubadah bin As-Samit as well as many other Hadiths. Or, the verse is general and the Hadith of ‘Ubadah and the others are specific. As for arguing with the Hadith:

“When the Imam says Allahu Akbar then say Allahu Akbar and when he recites then be silent.”

Then the response to this includes the following:

· The order to be silent does not negate the recitation as preceded.

· It applies to other than Al-Fatihah.

· That the addition in the Hadith:

“and when he recites then be silent.”

is not preserved as it is recorded by Al-Bukhari in Juz’ Al-Qira’ah no. 263 and Abu Dawud in his Sunan no. 604.

With this then it is known that the recitation of Al-Fatihah is obligatory on the Imam, the follower, and the one praying alone and that one’s prayer is not correct without it.

(Publisher)

8 . Rising from prostration. The Messenger of Allah (SAW) told the man who did not pray correctly:

“Then prostrate until you feel calm in the prostration, then raise until you sit calmly.”

Allah the Almighty says:

(O you who have believed! Bow down, and prostrate yourselves.) (22:77)

9. Tranquility in the bowing, prostration, standing and sitting positions. The Messenger of Allah (SAW) told the one who did not pray correctly:

“Until you feel calm.” ^[1]

He told him to do this for the bowing, prostration, and sitting positions, and he told him to stand up straight.

Calmness in reality is that the worshipper waits while bowing, prostration, sitting, standing until he feels stability and his muscles are still, plus an addition time equal to the time needed for uttering the formula “Glory is to My Lord, the Most Great,” one time. Whatever length he adds beyond this, then it is Sunnah (not required) but recommended) for him.

10. Taslim

11. Sitting for Taslim

Prayer is not ended without the Taslim, and Taslim is not uttered except while sitting. The Messenger of Allah (SAW) said:

“The prayer ends with Taslim.”

12. Performance of the pillars in the ordained sequence. One may not read Surat Al-Fatiha before Takbir Al-Ahram, nor prostrate before bowing. The sequence of the prayer has been conveyed to us as performed by the Messenger of Allah (SAW) who taught it to the Companions, may Allah be pleased with them. He (SAW) said:

“When you want to pray, perform ablution, then face the Qiblah and say :Allahu Akbar.” Then recite what is easy for you of the Qur’an. Then bow until you are calm in your bowing. Then rise until you stand straight. Then prostrate until you are calm in your prostration. Then rise until you are calm while sitting. Then prostrate until you are calm in your prostration. Do that in all of your prayer.” (Muslim)

“Pray as you have seen me praying.” (Al-Bukhari)

So, it is not allowed to put this before that, or that before this ,or the prayer will be invalid.

The Sunan Elements of the Prayer

The Sunan elements of the prayer may be divided into two categories:

Those that are emphasized, which are similar to that which is obligatory, and those that are not emphasized, which are similar to being recommended.

The Emphasized Sunan Elements of the Prayer

1. Reciting after Al-Fatihah, like another Surah, or any amount of the Qur’an like one or two verses. This is the case for the Subh prayer, and in the first two Rak’ahs for Zuhr, ‘Asr, Magrib, and ‘Isha’.

It is narrated that the Prophet (SAW) would recite in the first Rak’ahs of the Zuhar prayer – two Surahs in addition to the Al-Fatihah – and in the last two Rak’ahs, he would only recite Al-Fatihah. Sometimes they could hear him reciting them. (Agreed upon)

2. Saying: Sami‘ Allahu liman Hamidah, Rabbanaa wa Lakal-Hamd.

“Allah hears those who praise Him. Our Lord! And yours is the praise.”

This is said by the Imam and the one praying individually.

As for the follower, he says: Rabbanaa wa Lakal-Hamd

“Our Lord! And yours is the praise.”

Abu Hurayrah, may Allah be pleased with him, narrated that the Prophet (SAW) would say:

“Allah hears those who praise Him.”

While raising from the bowing posture, then while standing, He would say:

Óur Lord! And Yours is the praise.” (Agreed upon)

He (SAW) also said:

“When the Imam says: “Allah hears those who praise Him,”

then say: (Allaahumma rabbanaa wa lakal-Hamd )

“O Allah! Our Lord! And Yours is the praise. “ (Muslim)

3. Saying: Subhaana rabbiyal-‘atheem

“Glory is to My Lord, the Magnificent.”

Thrice while bowing.

And: Subhaana rabbiyal-a’laa.

“Glory is to My Lord, the Most High.”

Thrice while prostrating.

When the verse:

(So glorify the Name of Your Lord, the magnificent.)

was revealed, the Messenger of Allah (SAW) said:

”Recite it in your bowing.”

And when the verse:

(Glorify the Name of Your Lord, the Most High.)

was revealed, the Messenger of Allah (SAW) said:

“Recite it in your prostration.” (Ahmad and Abu Dawud with a good chain)

4. Saying “Allahu Akbar “ when moving from the standing position to the prostration, from the prostration to the sitting position, and from there to the standing position; as the Messenger of Allah (SAW) used to do.

5. The first and second Tashahhud, and the sitting for them.

6. The wording for the Tashahhud which is:

At-Tahiyyaatu lillaahi was-salawaatu wat-tayyibaat. As-Salaamu ‘alayka ayyuhan-nabiyu wa rahmatullaahi wa barakaatuhuh. As-Salaamu ‘alaynaa wa ‘alaa ‘ibaadillaahis-saaliheen. Ash-hadu an laa ilaaha illallaahu, wa ash-hadu anna Muhammadan ‘abdahu wa rasooluh.

“All reverence, prayers and good are due to Allah. Peace be upon you O Prophet, and the mercy of Allah and His blessings. Peace be upon us and the righteous servants of Allah. I testify that there is none worthy of worship except Allah, alone without partners. And I testify that Muhammad is His servant and His Messenger. “ (Agreed upon)

7. Reading in an audible voice in the aloud prayers. One reads aloud in the first two Rak’ahs of Magrib, ‘Isha,’ and for the entire two Rak’ahs of the Subh prayer.

All prayers besides these are recited in an inaudible voice.

8. Reciting silently in the silent prayers.

All these rules pertain to the obligatory prayers, as for the voluntary prayers, the Sunnah is to recite in the day prayers silently. As for the night prayer, the recitations should be in an audible voice, except in the event the worshiper fears he would confuse others by his audible recitation. In this case it is recommended to recite silently.

9. The supplication for the Prophet (SAW) in the last Tashahhud. After his recitation of the part of Tashahhud, he recites the last part, the wording of which is:

Allaahumma Sali ‘alaa Muhammadin wa ‘alaa aali Muhammadin, kamaa sallayta ‘alaa Ibraaheema wa ‘alaa aali Ibraheem. Wa baarik ‘alaa Muhammadin wa ‘alaa aali Muhammadin, kamaa baarakta ‘alaa Ibraaheema wa ‘alaa aali Ibraaheem, innaka Hameedun Majeed.

“O Allah! Shower Your Mercy on Muhammad and on the kinsfolk of Muhammad; as You showered Your Mercy on Ibrahim and the kinsfolk of Ibrahim. And bless Muhammad and the kinsfolk of Muhammad, as You blessed Ibrahim and the kinsfolk of Ibrahim. You are the Praiseworthy and the Glorious.”

Elements of the Prayer that are not Emphasized

1. The opening supplication at the beginning of the prayer:

Subhaanaka Allaahumma wa bihamdika wa tabaarakasmuka wa ta’aala jadduka wa laa ilaaha ghayruka.

“Glory is to You O Allah, and Blessed is Your Name and there is no God except You.”

(Recorded by Muslim as the words of ‘Umar)

2. Seeking refuge in Allah from Satan the cursed in the first Rak’ah and reciting the Bismillah silently in each Rak‘ah. Allah the Almighty says:

(When you intend to recite the Qur’an, ask refuge of Allah from Satan, the cursed.)

(16:98)

3. Raising the two hands parallel to the two shoulders while uttering Takbir Al-Ihram, while bowing, and while rising from bowing, and while standing after two Rak‘ahs. Ibn ‘Umar narrated: “When the Prophet (SAW) stood for prayer, He would raise his hands parallel to his shoulders, then say the Takbir. He would repeat this when bowing, and rising from bowing when reciting: “Allah hears those who praise Him, Our Lord! And Yours is the praise.” (Agreed upon)

4. Reciting “Aameen” (O Allah! Grant our prayers) after reciting Al-Fatihah.

It is narrated that when the Messenger (SAW) recited:

(Not ( the way) of those who earned Your Anger, nor those who went astray.) (1:7)

He would say: “Aameen” prolonging it. (At- Tirmithi who said it is Hasan)

He (SAW) also said:

“When the Imam says:

(Not (the way) of those who earned Your Anger, nor those who went astray.)

say: “Aameen;” since he whose saying Aameen concurs with the saying of the angels, his past sins will be forgiven.” (Al-Bukhari)

5. Prolonging recitation for Subh, making it shorter for ‘Asr and Magrib, and of moderate length for Zuhr and ‘Isha’. (At-Tirmithi)

6. Supplicating between the two prostrations:

Rabbighfirlee, warhamnee, wa ‘aafinee, wahdinee, warzuqnee.

“My Lord! Forgive me my sins, shower of Your Mercy on me, guide me, and provide for me (an abundant provision).”

The Messenger of Allah (SAW) used to say this between the two prostrations.

(At-Tirmithi, An-Nasa’i and others)

7. Al-Qunut

The Qunut is a supplication that is said in the last Rak‘ah of the Subh prayer or in the odd Rak’ah of the Witr (the odd) prayer after recitation or after rising from bowing position.

Among the wordings for it that have been reported:

Allaahummaahdini fiman hadayt, wa ‘aafinee fiman ‘aafayt, wa tawallani fiman tawallayt, wa baarik li fimma a‘tayt , wa qinee sharra maa qadhayt, fainnaka taqdhee wa laa yuqdha ‘alayk, innahu laa yathillu man waalayt, wa laa ya‘izzu man ‘aadayt, tabaarakta rabbanaa wa ta‘alayt. Allaahumma innee a‘uwthu biridhaaka min sakhatik, wa bi mu‘aafatika min ‘uquwbatik, wa bika minka laa uhsee thanaa’an ‘alayk, anta kamaa athnayta ‘alaa nafsik.

“O Allah! Guide me among those whom You have guided. Keep me healthy among those whom You have kept healthy. Take me in Your protection as those whom You have taken in Your protection. Bless me in what You have given me. Avert from me and protect me from the evil of what You have decreed; since You decide, but none can decide for you. Dignified is he whom you have taken in Your protection. And undignified is he, whom You have proclaimed enmity against. Blessed are You and Most High. O Allah! I seek refuge in Your contentment from Your wrath, in Your pardon from Your punishment. And I seek Your refuge since I am unable to duly praise You as You praise Yourself.” ^[1]

8. The sitting posture should be like that of the Prophet (SAW) . It is as follows:

Al-Iftarash in all of the sittings except for the last. ^[2] The worshipper erects his right foot and places the sole of his left foot under his right thigh.

At-Tawarruk for the last sitting. The worshipper places the sole of his left foot under his right thigh, sets on the posterior, and erects his right foot. He places his left hand on the left knee. He places his right hand on the right knee with fingers folded, pointing with the index finger, and moving it while reciting the Tashahhud. It is narrated that when the Prophet (SAW) sat in Tashahhud, He would place his right hand on the right thigh

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^[1] The Qunut is confirmed for the Subh prayer in Al-Bukhari and Muslim. It is confirmed for Witr in a narration with At-Tirmithi and the other Sunan compilers like Abu Dawud, An-Nasa’i as well as others.

and his left hand on his left thigh pointing with the index. His gaze did not go beyond his pointing finger. (Muslim)

9. Placing the two hands on the chest; the right over the left. Sahl said: “The people were commanded that the man should place his right hand on his left arm while praying.” Jabir said: “The Messenger of Allah (SAW) passed by a man praying while placing his left hand on the right. The Messenger took his hands off and placed the right hand on the left.” (Ahmad with a Sahih chain)

10. Supplication during the prostration. The Messenger of Allah (SAW) said:

“I have been prohibited from reciting the Qur’an while bowing or prostrating. As for the bowing , glorify Your Lord in it. As for the prostration, strive in supplication; for it is more likely that your supplication will be granted.” ( Muslim)

11. Supplicating in the last Tashahhud, after prayers for the Prophet (SAW) with the following supplication:

Allaahumma innee ‘auwdhu bika min ‘adhaabi Jahannam, wa min ‘adhaabil-qabr, wa min fitnatil-mahyaa wal-mammat, wa min fitnatil-maseehid-dajjaal.

“O Allah! I seek refuge in You from the chastisement of Hell, the chastisement of the grave, from the turmoil of life and the turmoil of death, and from the turmoil of Al-Masih Ad- Dajjal.”

The Messenger of Allah (SAW) said:

“When one of you completes reciting the last Tashahhud, let him seek the refuge of Allah from four: “O Allah! I seek Your refuge from the chastisement of Hell….” (Muslim)

12. Saying the Taslim on the right side first.

13. The second Taslim to the left. It is narrated that the Prophet (SAW) used to utter the second Taslim to the left such that one can see the whiteness of His cheek. (Muslim)

14. Remember of Allah and supplication after the Tasleem according to the following Hadiths:

i) Thawban, may Allah be pleased with him, said: “The Messenger of Allah (SAW) used to ask the forgiveness of Allah after the Taslim three times by saying:

Astaghfirullaah.

“I ask the forgiveness of Allah.”

Then he would say:

Allaahumma antas-salaamu wa minkas-salaam, tabaarakta yaa dhaal-jalaali wal-ikram.

“O Allah! You are the Giver of peace, and peace comes only from You. Blessed are You the Lord of majesty and bounty.” (Muslim)

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^[2] Iftarash and Tawaarruk are reported by Al-Bukhari from Abu Humayd. He said “When he sat in two Rak’ahs he sat on his left foot and hold his right erect. When he sat in the last Rak’ah hhe would move his left foot forward and hold the other erect sitting on his posterior.” Abu Humayd said this while he was describing the prayer of Allah’s Messenger (SAW) before a group of Companions, may Allah be pleased with them.

ii) Mu‘adh bin jabal, may Allah be pleased with him, said:

“Once the Messenger of Allah (SAW) took me by hand and said:

“O Mu‘adh! Indeed, I love you. I recommend a supplication for you, O Mu‘adh, that you should not neglect to say after each prayer. It is:

Allaahumma a‘annee ‘alaa dhikrika wa shukrika wa husni ‘ibaadatik.

“O Allah! Help me remember You, be grateful to you, and help me to worship You with the best worship.”

(Ahmad, Abu Dawud, and Al-Hakim who said it is Sahih)

iii) Al-Mughirah bin Shu‘bah, may Allah be pleased with him, said: “After each obligatory prayer, the Prophet (SAW) used to say

Laa ilaaha illaallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu, wa huwa ‘alaa kulli shay’in Qadeer. Allahumma laa maani‘a limaa a‘atayta, wa laa mu‘teea limma mana‘ta, wa laa yanfa‘u dhaal-jaddi minkal-jadd.

“None has the right to be worshipped except Allah, alone without partners. His is the sovereignty, His is the praise, and He is Able to do all things. O Allah! No one can withhold what You give, and no one can give what You withhold. The fortunate cannot benefit without your help.” (Al-Bukhari)

iv) Abu Umamah, may Allah be pleased with him, said: “The Messenger of Allah (SAW) said:

“Whoever reads the Verse of the Throme after each prayer, nothing will prevent him from admittance into Paradise except death.” ^[1]

v) Abu Hurairah, may Allah be pleased with him, said: The Prophet (SAW) said:

“Whoever glorifies Allah thirty-three times (Subhaanaallaah), praises Allah thirty-three times (Al-hamdulillaah), and declares Allah’s greatnees thirty-three times (Allahu Akbar) after each prayer- and these are ninety-nine times, then he completes one hundred by saying: (Laa ilaaha illaallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu, wa huwa ‘alaa kulli shay’in qadeer.) “None

has the right to be worshipped except Allah, alone without partners. His is the sovereignty , His is the praise, and He is Able to do all things,” his sins will be forgiven even if they were like the foam on the sea.” (Muslim)

vi) Sa‘d bin Abu Waqqas, may Allah be pleased with him, said: “The Prophet (SAW) used to seek the refuge of Allah after each prayer with the following words:

Allaahumma inee a‘uwdhu bika minal-bukhl, wa a‘uwdhu bika minaljubn. Wa a‘uwdhu bika min an uradda ilaa arthalil-‘umur, wa a‘uwdhu bika min fitnatid-dunyaa, wa a ‘uwdhu bika min ‘adhaabil-qabr.

“O Allah! I seek refuge in You from being stingy, and I seek refuge in You from cowardice. I seek refuge in You from old age. I seek refuge in You from the turmoil of life, and I seek refuge in You from the chastisement in the grave.”

_____________________________

^[1] An-Nasa’i and At-Tabarani. There is some weakness in this narration, but the many routes it has been narrated through rectify that.

(Al-Bukhari)

Sa‘d may Allah be pleased with him, used to teach this to his sons.

Acts that are Disliked during Salah

1. Turning one’s head or one’s sight. The Messenger of Allah (SAW) describes this action as:

“Satan’s sneaky embezzlement of the servant’s prayer.” (Al-Bukhari)

2. Raising one’s sight towards the heaven. The Messenger of Allah (SAW) said:

“What is the matter with some people ^[1] who raise their sights towards the heaven, let them abandon such action otherwise their sight would be snatched away.” (Muslim)

3. Placing one’s hand on one’s waist. Abu Hurayrah, may Allah be pleased with him, said: “The Messenger of Allah prohibited praying with hands on the waist. (Agreed upon)

4. Tucking one’s hair, sleeves, or garment. The Messenger of Allah (SAW) said:

“I have been commanded to prostrate on seven bones; and not to tuck the garment not the hair.” (Muslim)

5. Interlocking and cracking one’s fingers. It is narrated that the Messenger of Allah (SAW) saw a man interlocking his fingers while praying, he took them off and said:

“Do not crack your fingers while in the prayer.” (Ibn Majah with a weak chain, yet most of the people of knowledge act according to it.

6. Moving gravel from the place more than once. The Messenger of Allah (SAW) said:

“When one of you stands for prayer, let him not touch the gravel; since the mercy is before him.” (Abu Dawud and At- Tirmithi with a Sahih chain)

In another narration, He said:

“If you, do it, let it be only once.”

7. Aimless movements and every act that may detract one’s attention from the prayer and affect the submission that is due in it. Examples of these include scratching one’s beard or fiddling with one’s garment , looking at the carpet’s decoration or the decoration of the walls and the like. The Messenger of Allah (SAW) said: “Keep calm in the prayer.” (Muslim)

8. Reading the Qur’an in the bowing or the prostration positions. The Messenger of Allah (SAW) said:

“I was prohibited from reciting the Qur’an while bowing or prostrating.”

(Muslim)

9. Praying with the urge to relieve oneself.

_____________________________

^[1] This is recorded by Al-Bukhari, Abu Dawud, and An-Nasa‘i. This wording is part of that of Abu Dawud.

10. Praying while a meal is being served. The Messenger of Allah (SAW) said:

“There is no prayer for one whose meal is being served, nor while he is holding back the two types of filth.” (Muslim)

11. - 12. Sitting on one’s posterior while erecting the two feet and placing the hands on the floor like the dog does.

‘A’ishah, may Allah be pleased with her, narrated that the Messenger of Allah (SAW) prohibited sitting as Satan sits, i.e., one’s placing his arms on the floor like the predatory animal. (Muslim)

Acts that Invalidate Salah

1. Neglecting to perform one of its pillars during, or immediately after ending the prayer. The Messenger of Allah (SAW) told the one who prayed incorrectly:

“Repeat your prayer since you have not prayed.” (Muslim)

2. Eating or drinking. The Messenger of Allah (SAW) said:

“Indeed, the prayer is a sufficient preoccupation.” (Agreed upon)

3. Speaking without a need. Allah the Almighty says:

(And stand before Allah with obedience.) (2:238)

The Messenger of Allah (SAW) said:

“Indeed, this is Salah, there is no benefit in it by any of the people’s speech.”

(Muslim)

Some types of speech provide benefit in the prayer. For example, when the Imam says the Taslim then asks whether he forgot any of its pillars. If it is said to him: “You have not completed it,” then he has to complete it. Or when the Imam forgets a verse or stops reading, the followers are permitted to remind him. The Messenger of Allah (SAW) spoke during his prayer and so did Dhul-Yadayn; yet the prayer was not invalid due to this. Dhul-Yadayn addressed the Messenger of Allah (SAW): “Have you forgot, or has the prayer been shortened?” The Messenger of Allah said:

“I have neither forgot nor has the prayer been shortened.” (Agreed upon)

4. Laughing aloud, not merely smiling. The Muslims have agreed that laughing aloud invalidates the prayer. Some scholars hold the view that ablution also becomes invalid as well. The Messenger of Allah (SAW) said:

“The prayer is not invalidated by grinning. Laughter aloud invalidates it. “

(At- Tabarani in As-Saghir, with a chain that there is no harm in.)

5. Many actions, because engaging in other activity is a negation of worship, and a means of turning the heart and limbs away from the prayer. As for the few acts like mending one’s ‘Imamah or moving one step forward to fill a gap in the row, or stretching the handout only once, these do not invalidate the prayer.

It is narrated that the Messenger of Allah (SAW) carried Umamah, his granddaughter from his daughter Zaynab, while He was leading the people in the prayer. (Al-Bukhari)

6. Excessive forgetfulness in the prayer, such as praying eight for Zuhr, six for Maghrib, or four for Subh. This type of plain forgetfulness is an indicator that he has abandoned all concentration which is the heart and spirit of the prayer. If the prayer loses its spirit, it becomes useless.

7. Remembering a prayer before the one being prayed. Meaning , for example, to begin praying ‘Asr and then remember that you have not prayed Zuhr. In this case ‘Asr is invalid until Zuhr has been prayed. Since the order of the five daily prayers is an obligatory order, so a later prayer cannot be prayed before an earlier prayer.

Actions that are Allowed During Salah

1. Brief acts such as adjusting one’s garment as permitted by the Messenger of Allah (SAW) in the Sahih.

2. Clearing one’s throat if the need arises.

3. Straitening the row by pushing the worshipper to the front or to the rear, or from the right to the left. The Messenger of Allah (SAW) moved Ibn ‘Abbas to the right side when he stood at his left side during the night prayer. (Al-Bukhari)

4. Covering the mouth while yawning.

5. Reminding the Imam, either by uttering or by saying “Subhaanallaah” (Glorious is Allah) if he forgets. The Messenger of Allah (SAW) said:

“Let him who finds something wrong in his prayer say: “Subhaanallaah.”

(Agreed upon)

6. Preventing others from passing in front of him. The Messenger of Allah (SAW) said:

“When one of you prays before something to block him from the people, and someone wants to pass in front of you then prevent him. If he refuses, then fight him for indeed he is a devil.” (Agreed upon)

7. Killing a snake or scorpion if they approach to attack during the prayer. The Messenger of Allah (SAW) said:

“Kill the two black things while praying, the snake and the scorpion.”

(At-Tirmithi)

8. Scratching one’s body, since it is a simple and pardonable act.

9. Motioning with the hand in response to the greeting, as done by the Messenger of Allah (SAW) . (At-Tirmithi)

The Prostration for Forgetfulness

Whoever forgets while performing the prayer and performs an additional bowing or prostration, he has to perform two prostrations after completing his prayer, then say the Taslim. Likewise, if one forgets to perform an emphasized Sunnah act of the prayer, such as entirely leaving (the reciting of) the middle Tashahhud, or he remembers it after adopting the standing posture, when it is not permissible to return to the sitting posture , he has to perform two prostrations before uttering the Taslim. If one says the Taslim before completing his prayer and remembers shortly thereafter, he must perform two prostrations after saying the Taslim.

The basis for this is the statement and the action of the Messenger (SAW):

“He said the Taslim after two, so he was informed, then completed his prayer and performed the prostrations for forgetting after the Taslim.”

( Agreed upon )

Once, he stood up from the second Rak’ah without reciting the middle Tashahhud, so he performed the prostration for forgetfulness before the Taslim, and said:

“When one of you is in doubt during his prayer, not knowing if he prayed three or four, let him discard his doubt by adopting what he is sure of. Then he prostrates with two prostrations before the Taslim. If he has performed five, this will mend his prayer. And if he has performed four, this will disgrace Satan.” (Muslim)

As for one who forgets while praying behind an Imam, there is no prostration required from him. This is according to most of the people of knowledge. In the case when the Imam forgets and performs the forgetfulness prostration, then the follower has to follow him since the prayer of the follower depends upon that of the Imam. The Companions of the Prophet (SAW) performed the prostration of forgetfulness when He (SAW) forgot and did so. ^[1]

How to Perform Salah

When the time arrives that the prayer is due, the Muslim purifies himself, covers his ‘Awrah , faces the Qiblah, and calls the Iqamah. Having done so, he raises his hands parallel to his shoulders intending to perform the prayer he wants to perform, saying:

Allaahu Akbar . “Allah is the Most Great.”

He places his right hand on his left against his chest, then silently recites:

Bismillaahir-Rahmaanir-Raheem.

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^[1] This is recorded in a narration with At-Tirmithi, saying that He (SAW) stood from the second without sitting. It continues, “When He finished his prayer, he performed two prostrations then the Taslim, and the people prostrated with him, because of forgetting to sit.” Even though the narration has a deficiency in it, almost all of the people of knowledge act upon it. Similarly, it is recorded in the Sahih that the Prophet (SAW) said:

“Do not differ with your Imam.”

“In the Name of Allah, Most Gracious, Most Merciful.”

And recites Al-Fatihah until he reaches “Neither those who have gone astray.” Then he says: “Aameen.”

Then he recites another Surah or any part of a Surah, he raises his hands parallel to his shoulders saying: Allaahu Akbar . “Allah is the Most Great.”

He places the palms of his hands firmly on his knees stretching his back straight, neither lowering his head nor raising it, but it should be aligned with the level of his back. Then he recites: Subhaana rabbiyal-‘atheem.

“Glory is to My Lord the Most Great.”

Three or more times. He then arises from the bowing posture, raising his hands parallel to his shoulders saying: Sami ‘Allaahu liman Hamidah.

“Allah hears those who praise Him.”

Standing upright he says:

Rabbanaa lakal-hamd, hamdan katheeran tayyiban mubaarakan feeh.

“Our Lord! And Yours is the praise, countless, good, and blessed praise.”

Then he goes to prostration, saying:

Allaahu Akbar . “Allah is the Most Great.”

He prostrates on seven parts: the face, the two palms, the two knees, and the two feet with his forehead and tip of the nose firm on the earth, saying:

Subhaana rabbiyal-a‘laa. “Glory is to My Lord the Most High.”

Three or more times. If he supplicates for something good, it is better, then rises from the prostration saying:

Allaahu Akbar . “Allah is the Most Great.”

He sits on his left foot while erecting his right, reciting:

Rabbighfirlee, warhamnee, wa‘afinee, wahdinee, warzuqnee.

“O Lord! Forgive me, have mercy on me, pardon me, guide me, and provide for me.”

One prostrates again as before, then stands for the second Rak’ah where he recites and does as he did in the first Rak’ah.

Then he sits to recite the Tashahud.

If one performs a two Rak’ah prayer, like the morning prayer, he recites Tashahhud and the prayer for the Prophet (SAW), then says the Taslim while turning to the right, then again to the left.

If it is not a two Rak’ah prayer, upon reciting Tashahhud, one stands while raising the hands parallel to his shoulders reciting:

Allaahu Akbar . “Allah is the Most Great.”

And complete his prayer as previously explained, with the exception of reciting only Al-Fatihah in the remaining Rak’ah or Rak’ahs.

In the last sitting, he sits on the posterior with the sole of his left foot moved forward and his right foot erect with toes on the ground. There he recites the Tashahhud and says the prayer for the Prophet (SAW). Then he seeks refuge with Allah from the chastisement of Hell, the punishment in the grave, from the turmoil of life and death, and from the turmoil of Al-Masih Ad-Dajjal. Then he utters the first Taslim saying:

As-Salaamu ‘alaykum wa rahmatullaah.

“May the peace and blessings of Allah be upon you.” turning to the right. Then he says the same while turning to the left.

Ar-Riba (Usury and Interest )

Thu, 28 Apr 2022 14:30:40 GMT

( Ar-Riba (Usury and Interest )( Click Here To Download PDF )

Its Definition

It is the increase in things from specified wealth. It is of two types: Riba Fadhl and Riba Nasi’ah.

Riba Al-Fadhl : This is selling one type of item for the same type of item that is better in quantity. This is like selling one weight of wheat for one and a quarter weight of wheat, for example. Similarly, selling one Sa ‘ of dates for one and a half Sa ‘ of dates, or selling one ounce of silver for one ounce and one dirham of silver.

Riba An-Nasi ‘ah : This type of Riba has two categories. One is the Riba of Jahiliyah (Pre-Islamic Period of Ignorance). This is the type of Riba that Allah the Almighty prohibited by saying:

(O you who believe! Eat not Riba doubled and multiplied.) (3:130)

In actuality it is a man owing another man a debt on delayed payment. Then, when its fixed term is due, the lender says to the taker, “You may either pay me back or I will increase the amount of the debt (to give you more time.)” So if he does not repay the debt, the lender increase the debt by a percentage of the wealth, and he waits for another appointment of time (for him to repay it). This course will continue, until it earns him double compound interest by passing the fixed term until it is multiplied and so on. Another type of interest of Jahliyah was when someone lends ten dinars for the payment of fifteen dinars on short – or a long-term credit.

The (second category of) Riba An-Nasi ‘ah is selling something which involves Riba, like one of the two currencies, or wheat or barley, or dates for another type of dates. This is, for example, if a man sells a weight of dates for a weight of wheat for a fixed term, or a man sells ten dinars of gold for one hundred and twenty dirhams of silver for a fixed term.

Its Ruling

Riba is forbidden by the statement of Allah the Almighty:

(Allah has permitted trading and forbidden Riba.) (2:275) And by His statement:

(O you who believe! Eat not Riba doubled and multiplied.) (3: 130)

And the statement of the Messenger (saw):

“Allah curses the one who accepts Riba (usury and interest), the giver of it, the two witnesses of it, and the one who writes it.” (The Sunan compilers and At-Tirmithi graded it Sahih)

And His statement:

“One dirham of Riba that a man devours, while knowing it is Riba, is more severe (in crime) than thirty-six acts of fornication (or adultery).” (Ahmed with a Sahih chain of narration)

And his (saw) statement:

“Riba has seventy-three doors. The least one (in sin) is as that of a man who sleeps with his mother. And worst form of Riba is harming the honor of a Muslim man.” ( Al-Hakim, who graded it Sahih )

The Messenger of Allah (saw ) said:

“ Keep away from the seven fatalities.”

It was asked, “What are they, O Messenger of Allah (saw) ?” He replied:

“Associating others with Allah, magic, taking a life Allah has made sacred – except with a just cause, consuming the wealth of Ar-Riba, consuming the wealth of the orphan, fleeing from the battlefield, and accusing innocent chaste believing women .” (Al-Bukhari and Muslim)

The Wisdom Behind its Prohibition

Among the obvious reasons behind the forbiddance of Riba, in addition to the general wisdom that is present in all of the Islamically legislated responsibilities, which is to test the faith of the servant in both action and abandoning action, are the following:

1) To safeguard the wealth of the Muslim from being devoured through false sources.

2) Guiding the Muslim to invest his wealth in the appropriate ways of earing that are noble and free from any fraud or cheating. It will also keep him away from everything that causes trouble and hatred between the Muslims. For examples, agriculture, industry, and pure and valid trading.

3) Closing the ways that lead the Muslims to enmity of his brother and troubling him, as well as hatred and dislike of him.

4) Keeping the Muslim away from whatever leads him to his destruction, as the one who devours Riba is a transgressor and oppressor, whose final end will be of evil consequence.

Allah (swt) said:

(O mankind! Your rebellion (disobedience to Allah) is only against yourselves.) ( 10:23 )

The Messenger of Allah (saw) said:

“Beware of oppression, for oppression will be darkness on the Day of Resurrection. Beware of stinginess, for it destroyed those who were before you. It incited them to shed blood and treat the unlawful as lawful.” ( Muslim )

5) Creating the opportunities of righteousness for the Muslim so that he may prepare for his Hereafter. Therefore, he gives a loan to his Muslim brother without any return on his loan and gives him respite for paying back his debt. He waits for his brother to be in easier circumstances, and he eases things for him and has mercy upon him, seeking the Pleasure of Allah. This helps spread love between Muslims and creates the spirit of brotherhood and sincerity among them.

Its Regulations

1) There are six basic items that involve Riba: gold, silver, wheat, barley, dates, and salt. The Messenger of Allah (saw) said:

“Gold is to be paid for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, salt for salt, same quantity for same quantity and equal for equal, payment being made on the same spot. If these classes differ, sell then as you wish if payment is made on the spot.”(Muslim) The renowned scholars among the Companions, their successors and the Imams have made an analogy from these six basic items with anything that agrees with them in meaning and cause. That is everything by measure or weight or that is stored as food. These are like the rest of the grains, oils, honey and meats. Sa‘id bin Al-Mussayyab said, “There is no Riba except in what is measured or weighed, from that which is eaten or drank."

2) Ar-Riba in these items may occur in either of three ways:

The First: One sells one kind for the same kind, getting a superior quality of it for inferior quality of the same kind. For example, selling gold for gold, wheat for wheat, or dates for dates. This is due to what Al-Bukhari and Muslim reported that Bilal, may Allah be pleased with him, brought some dates called Barni to the Prophet (saw) and the Prophet (saw) asked him:

“ Where did you get this from , O Bilal?”

He replied, “We had some dates of inferior quality, so I sold two Sa‘ of it for one Sa‘ (of superior quality of dates) so that it may be given to the Prophet (saw) for food.”

Thereupon the Prophet (saw) said:

“O (This is) the essence of Riba, (this is) the essence of Riba, so do not do so. However, if you want to buy (a superior quality of dates), then sell (the inferior quality of dates) in another transaction and buy (the superior quality of dates) with its price.” (Al-Bukhari and Muslim)

The Second: Selling one kind of item for a different kind, for example, selling gold for silver or wheat for dates, when one item is present, and the other is absent. This is due to the Messenger of Allah’s (saw) statement:

“Do not sell from it (gold or silver) what is not present at the moment of exchange for (gold or silver) what is present.”

And His (saw) statement:

“Sell gold for silver if payment is made on the spot.”

And His (saw) saying:

“Selling of gold for silver is Riba unless it is from hand to hand, present at the time of the sale.”

( AL-Bukhari and Muslim )

The Third: Selling one kind for the same kind in equal amounts, but one of them is absent and financed on credit. For example , selling gold for gold or dates for dates, equal in amount and in kind, although one kind is absent.

This is due to the Prophet’s (saw) statement:

“Selling of wheat for wheat is Riba unless it is from hand to hand, present at the time of sale.”

( Al-Bukhari and Muslim )

3) There is no Riba with cash payment and differing kinds of items:

There is no Riba involved in a trade in which the price and the object of value differ, except if one of them is on credit and it is not of gold or silver. Therefore, it is permissible to sell gold for silver, a superior quality of it for an inferior quality. It is also permissible to sell wheat for dates or salt for barley, a superior quality of it for an inferior quality. It should be done hand to hand, meaning there is no delay in either of them (i.e., payment or receipt of the purchased merchandise). ^[1] This is due to the Prophet’s (saw) statement:

“ If these items differ, then sell as you wish if it is from hand to hand (i.e. the payment is made on the spot).” (Muslim)

Similarly, there is no Riba in selling these items for cash payment, whether present or absent, no matter the value or if the merchandise is absent. The Messenger of Allah (saw) bought a camel from Jabir bin ‘Abdullah, may Allah be pleased with him, on a journey. However, he did pay its price until after reaching Al-Madinah. The Messenger of Allah (saw) has also permitted advance payment in his statement:

“Whoever pays in advance for anything must do so for a specific measurement and a specific weight at a specific time.” ( Al-Bukhari and Muslim )

This is the case when the cash payment is made in advance and the merchandise is given after a long period of time.

4) An explanation of the types of items that may involve Riba.

The items that involve Riba are of different types. According to the majority of the Companions and Imams, such items are as follows:

Gold, silver, wheat, barley, all types of dates are considered one category, legumes are of different categories, hence the bean is a category, the chickpea is a category, rice is a category, and corn is a category. All types of oils are considered one category, honey is a category, and all meats are of differing categories. Thus, the meat of camel is a category, the meat of cows is a

^{______________________________________________}

^[1] The people of knowledge differ concerning the ruling of selling animals for animals on delayed payment. This is due to contradiction of the evidences. It has been reported that the Prophet (saw) commanded ‘Abdullah bin ‘Umar, may Allah be pleased with him, to buy one camel for two camels to be given later. That was due to a need to do so. Likewise, it is related that He (saw) prohibited selling animals for delayed payment. Allah knows best, but it seems that what is close to the truth is that selling animals for animals on delayed payment is prohibited if there is no pressing necessity that calls for such a transaction. However, if the animals are present at the time of the transaction, then it is permissible to trade them, whether one type is superior to the other or not, as has been mentioned in the Sahih.

category, the meat of sheep is a category, the meat of all birds is one category, and all different kinds of fish make up one category.

5) Foods that are free from any Riba:

Riba does not affect fruits and vegetables because on the one hand they are not stored, and on the other hand, from the ancient times, they were not measured or weighed. Above all, such were not considered part of basic foodstuffs like grains and meat, concerning which there are clear authentic texts narrated from the Prophet (saw).

Important Notes:

1) Banks

The majority of the current banks that exist in the Islamic lands deal with Riba. Rather they are established purely upon the foundations of Riba. Therefore, it is not permissible to deal with such banks except in the case of necessity, for instance, transferring funds from one country to another. Due to this fact, it is incumbent upon the righteous Muslim brethren to establish purely Islamic banking systems that are free from any usurious dealings and interest-based transactions.

Here is an outline to establish such a proposed Islamic banking system. Muslims brothers of a country should assemble and agree to establish a house called ‘community treasury’ (for deposit and distribution of funds). They should assign a person from among them who is an experienced guardian to supervise its administration and run its activities.

The responsibility of this treasury should be limited to the following:

i) Receive the deposits (preserve the trusts of the brothers) free of cost.

ii) Loan facilities: Give the Muslim brothers loans according to their income and revenues against no benefit (i.e. interests).

iii) Collaboration in the fields of agriculture, commerce, construction and industry. The treasury should invest shares in every field that is capable of earning profits and gain for the treasury.

iv) Help in transferring the currency of the brothers from one country to another free of cost, if the treasury has any branch existing in the land in which the money is to be received.

v) Make accounts clearance from the treasury at the end of every year and distribute the profits to the shareholders, according to their number of shares in the treasury.

2) Insurance

There is no harm if people of a land from the righteous Muslim brothers form a saving box in which they all have invested shares according to their monthly incomes or according to what they agree to. Each shareholder would participate in it with a specific share in which all are equal. This special fund would be exclusively for subscribers only. In case anyone of them has suffered any natural accidents such as fire, or stolen property, or physical injury, an amount should be granted to him in order to lighten his difficulty.

The following matters should be considered:

1) The shareholder should intend the Face of Allah when he subscribes in order to obtain the reward from Allah.

2) Limiting the amounts that are granted to such victims, just as the shares of the shareholders are limited so that it (the insurance) will be established upon complete equality.

3) There is no objection to increasing the assets of the fund by trading, building contracting and permissible industrial activities.

Appropriation

Thu, 28 Apr 2022 14:30:34 GMT

( Appropriation ( Click Here To Download PDF)

Its Definition

Appropriation is seizing or confiscating someone’s property by force without any right. For example, a person seizes a house owned by others and occupies it by force or seizes a riding animal of someone and rides it.

Its Ruling

Appropriation is forbidden according to Allah’s statement:

(And eat up not one another’s property unjustly.) (2:188)

The Messenger of Allah’s (SAW) said:

“Verily your blood and your wealth are forbidden (i.e., sacred) to all of you.” (Al-Bukhari)

The Messenger of Allah (SAW) said:

“Whoever wrongfully takes a piece of land the size of a hand span, his neck will be bridled by seven earths on the Day of Resurrection.” (Al-Bukhari)

The Messenger of Allah (SAW) said:

“It is not lawful to take the property of a Muslim unless he is himself is pleased with it.” ^[1]

Its Regulations

The regulations of appropriation are the following:

1) Taking disciplinary action against the usurper regarding the rights of Allah. For example, imprisoning him or beating him as a way of rebuking him and those who are like him.

2) It is mandatory that he return what he has usurped. If it is damaged while in his possession, he is liable for returning what is similar, if a similar thing is available, or paying its value.

3) If a person usurps something and causes damages to the extent that it becomes useless for future benefit, he should return a similar thing. However, he can keep the thing that he damaged. If it is not possible to return a similar thing, he can return the damaged thing along with the value of its damage.

4) If the usurped thing makes any yield or produce, such yield should also be returned to him (the true owner). For example, offspring of animals, or produce of the trees, or rent of the riding animal, etc.

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^[1] Ad-Daraqutni and it has a strong supporting narration which states, “It is not permissible for a man to take the stick of his brother without him being pleased with it.” This was reported by Ibn Hibban and Al-Hakim in their Sahihs on the authority of Abu Humayd from Anas.

5) If that which was usurped is a land and the usurper constructs building on it or plants trees, it is compulsory to demolish such buildings and uproot the trees. The land must be repaired that was damaged by such building and planting. However, if he wishes, the usurper of the property may leave what he has built or planted and take its value in compensation. This is applicable only if the owner of the property is satisfied with this. This is due to the Messenger of Allah’s statement:

“The labor of an unjust person has no dues (or rights).” (Abu Dawud and Ad-Daraqutni. Some of the people of knowledge act according to this Hadith. This was stated by At-Tirmithi.)

6) If the usurper does business with what he usurped and earns profit, he returns it to its owner along with its profit.

7) If the usurper and the owner dispute over the value or the description of the usurped thing, the statement of the usurper should be accepted by his swearing. This is if the owner of the usurped thing does not produce evidence against him.

8) If anyone damages the property of someone else without the permission of its owner, its guarantee is incumbent upon him. For example, burning the object, shredding it, opening a closed door, a cage, or a tie, thus enabling whatever was inside of the house or cage to escape.

9) If a vicious dog, whose owner is negligent in restraining him, kills and eats a person, then the owner is liable.

10) If the animal is released to wander at night and causes damages to the crops, its owner will be liable for what it has damaged. This is due to the Messenger of Allah’s statement:

“Verily, the people of the properties should guard them (i.e., field and farms, etc.) during the daytime. Whatever it (the animal) causes damages to at night, the owner of it will be liable.”

(Abu Dawud, Ahmad and Ibn Majah)

11) There is no liability for an animal without a traveler or a driver that causes damages to something. This is due to the Messenger of Allah’s statement:

“The (harms) of a (wandering) beast are without remedy.”

If it is an animal that is being ridden and it causes damage with its (rear) legs, it will be a waste.

The Messenger of Allah (SAW) said:

“(The damage caused by the rear) legs of a beast is without remedy. As for damages that are caused by its mouth or front legs, then he will be liable if it is a riding animal.”

(Abu Dawud and it is a defective narration)

An-Nifaq HYPOCRISY AND ITS VARIOUS MANIFESTATIONS

Thu, 28 Apr 2022 14:30:23 GMT

An-Nifaq

HYPOCRISY AND ITS VARIOUS MANIFESTATIONS ( Click Here To Download PDF )

Hypocrisy is of two types, namely:

(A) Hypocrisy in Belief.

(B) Hypocrisy in deeds and actions.

(A) Hypocrisy in Belief

There are six aspects of hypocrisy in Belief:

1. To deny the Messenger (Muhammad SAW).

2. To deny some of all that was brought by the Messenger (Muhammad SAW) (e.g., Qur’an, the Sunnah, laws, and principles of Islam).

3. To hate the Messenger (Muhammad SAW)

4. To hate some of that which was brought by the Messenger (Muhammad SAW) e.g., Islamic Monotheism, etc.

5. To feel happy at the disgrace of or the set-back for the religion of Allah’s Messenger (Muhammad SAW).

6. To dislike that the religion of Allah’s Messenger (Islamic Monotheism) becomes victorious (not being pleased at the victory of Islam).

A person having these six types (of hypocrisy) will be in the lowest depths (grade) of the Fire (Hell). (See V. 4:145)

(B) Hypocrisy in deeds and actions

There are five aspects of hypocrisy in deeds and actions, and their proof is from the

statement of Allah’s Messenger (SAW): The signs of a hypocrite are these:

1. Whenever he speaks, he tells a lie.

2. Whenever he promises, he always breaks it (his promise).

3. If you trust him, he proves to be dishonest (if you keep something as trust with him, he will not return it).

4. (And in another narration of the Prophet (SAW) Whenever he quarrels, he behaves in a very imprudent, evil, insulting manner.

5. Whenever he makes a covenant, he proves himself treacherous.

An Explanation of Tauhid and the Testimony: La ilaha illa-Allah

Wed, 27 Apr 2022 17:19:37 GMT

An Explanation of Tauhid and the

Testimony: La ilaha illa-Allah ( Click Here To Download PDF )

Allah the Almighty said:

“Those whom they call upon (like Jesus-son of Mary, Ezra, angels, etc.) desire (for themselves) means of access to their Lord (Allah) as to which of them should be nearest and they (Jesus, Ezra, angels etc.) hope for His Mercy and fear His Torment. Verily, the Torment of Your Lord is something to be afraid of.” (17:57)

“And He said:

“And (remember) when Abraham(A.S.) said to his father and his people: ‘Verily, I am innocent of what you worship. Except Him (i.e., I worship none but Allah Alone), Who did create me and verily, He will guide me.’ And he made it (i.e., La ilaha illa-Allah) a word lasting among his offspring that they may turn back (i.e., to repent to Allah or receive admonition).” (43:26-28)

Allah the Almighty said:

“They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah.” (9:31)

He said:

“And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah but those who believe love Allah more (than anything else.)” (2:165)

And in Sahih Muslim it is reported that the Prophet (SAW) said:

“He who professed that there is no God to be worshipped but Allah and made a denial of everything which the people worship besides Allah, his property and blood become inviolable, and his affairs rests with Allah.”

Important issues of the Chapter

This chapter contains the greatest and most important of issues namely the explanation of Tauhid and the testimony of Faith and a clarification of it through clear matters.

Of them is the verse in Surah Al-Isra’. It is a clear rejection to the polytheists who supplicate the righteous ones as well as making clear that to do so is major Shirk.

Also the verse in Surah Al-Bara‘a clearly shows that the People of the Book took their priests and their rabbis as lords besides Allah. It is also clear that they were not ordered except to worship a single deity (i.e., Allah). The explanation of the Verse which has no ambiguity in their obedience to the scholars and other slaves of Allah in sinful things and not calling or supplicating them.

Additionally is the statement of Ibrahim (A.S.) (as) to the disbelievers wherein he accepted his Lord from other deities:

“Verily, I am innocent of what you worship except Him, Who did create me.” (42:26-27)

Allah (SWT) mentioned that this disassociation and being free from Shirk explain the testimony of La ilaha illa-Allah, for He said:

“And He made it [i.e., La ilaha illa-Allah(none has the right to be worshipped but Allah Alone)] a Word lasting among his offspring that they may turn back.” (43:28)

There is the verse of Surah Al-Baqarah regarding the disbelievers where Allah said of them:

“They will not get out from the Fire.” (2:167)

It is mentioned that they love those whom they associate with Allah, as they love Allah, and this points to the fact that they do indeed love Allah tremendously but this nevertheless did not bring them into the fold of Islam. Then how about the one who loves the false deity more than he loves Allah? How about the one who loves none other than his false deity and has no love for Allah?

The Prophet (SAW) stated:

“Whoever says La ilaha illa-Allah and rejects all other things that are worshipped besides Allah, his wealth and blood are inviolable and his account rests with Allah.”

This is of the weightiest statements clarifying the meaning of La ilaha illa-Allah. It shows that a mere pronouncement does not protect the pronouncer’s blood and wealth. It is insufficient to simply understand its evident meaning and words, to acknowledge it, or even for the pronouncer to call on none other than Allah, Who is Alone and without partners. Rather, the pronouncer’s wealth and blood do not become inviolable until in addition to all of the above, he totally rejects all else that is falsely worshipped besides Allah. For, if one has doubt or hesitates in this, neither his wealth nor blood is safe. What greater or more splendid an example can be given? What could elucidate the point in more clear manner? What more conclusive argument is there to cut off any dispute of the point?

Al-Wala’ (Allegiance and Support) and Al-Bara’ (Enmity and disavowal)

Wed, 27 Apr 2022 17:19:37 GMT

Al-Wala’ (Allegiance and Support) and Al-Bara’ (Enmity and disavowal) (Click Here To Download PDF)

The definition of Al-Wala’: it is the support, love, honoring, and respect among allies internally and externally.

Allah (swt) said, -meaning- {Allah is the Protector (Supporter) of those who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith the patrons are the Evil Ones: from light they will lead them forth into the depths of darkness. They will be Companions of the Fire, to dwell therein (forever)}. So the allegiance of disbelievers means approaching to them and showing love and respect to them in word, deed and intention.

The definition of AL-Bara’: it is being far away, hostile, and free of after excuses and warnings.

Ibn Taimiah said, “the believer should antagonize for the sake of Allah, support for the sake of Allah. Moreover, if unjust is ever committed by the ally, then this should not pledge the belief support once existed, Allah (swt) said, -meaning- {If two parties among the Believers fall into a quarrel, make you peace between them}.

Therefore, He considered them brothers in spite of fight and wrong behavior that existed, and He ordered others to reconcile between them. See now O believer: your believer brother should be supported even if he wrongly behaved with you, while the disbeliever should be antagonized even if he well treated with you. In fact, Allah has sent His Messenger, and descended His Books to make all and every kind of worship be for Allah Alone, and make the support be for His patrons and the enmity be for His enemies. And let the honor and the reward be for His patrons and the insult and the punishment be for His enemies.

If someone, for instance, has both good and evil, obedience and disobedience, Sunnah and bid’a, then he deserves love and support as much as he acquires good traits, and deserves enmity as much as he acquires evil traits. So, the two necessities of honor and insult may gather in one person, such as the thief whose hand should be cut and should be given from the Muslim treasury to satisfy his needs. This is the basis on which Ahl As-Sunnah Wal-Jama’a (people who follow the Prophet’s Tradition and gather for that), and other parties contradicted with this basis like Al-Khawarij and Al-Mu’tazilah.”

Moreover, Ahl As Sunnah are free from those who antagonized Allah or His Messenger even if they were the most intimate relatives. Allah (swt) said, -meaning- {Verily, You will not find any people who believe in Allah and the Last Day, loving those who resist Allah and His messenger, even though they were their fathers or their sons, or their brothers, or their kindred}, and He said, -meaning- {The Believers, men and women, are supporters, one of another}.

Al-Masah: Wiping over Al-Khuffs (Leather Socks) and Al-Jaba’ir (Bandages)

Wed, 27 Apr 2022 17:19:35 GMT

Al-Masah: Wiping over

Al-Khuffs (Leather Socks)

and Al-Jaba’ir (Bandages) (Click Here To Download PDF )

Its Legislation

Al-Masah or wiping over the leather socks and their like is legislated in the Book, and by the Sunnah. As for the Book, one may read His saying: [(wipe over) your feet]

So, the reading of “your feet” is connected to “wipe over” thereby making Masah legitimate.

As for the Sunnah, the Messenger of Allah (SAW) said:

“If anyone of you performed ablution, then put on his khuffs, let him wipe over them, and let him not take them off unless he is in a state of Janabah,” (Ad Daraqutni, and Al-Hakim who said it is Sahih)

As for the duration of time, it is not unrestricted as mentioned in an upcoming Hadith.

As for the legislation of Masah over bandages, it is confirmed in His (SAW) saying about a man who had a head wound, washed his head and then died: “It was sufficient for him to perform Tayammum, to tie a band around his wound and pass his wet hands on it (on the band), then pour the water on his body,” (Abu Dawud, and many of the people of knowledge act upon it)

Conditions for Al-Masah The following are the conditions for the validity of wiping over the Khuffs:

1. That they are worn over when is already in a state of purity. When Al-Mughirah bin Shu’bah wanted to help the Messenger of Allah (SAW) by removing His Khuffs for Him to wash His feet (for ablution) He said to him :

“Leave them, since I put them in while they were both in a state of purity.” (Agreed upon)

2. They should completely cover the feet.

3. They should be thick enough to not reveal what is beneath them.

4. That the duration of wiping does not continue longer than a day and a night for the resident, and not longer than three days and nights for the traveler. This is due to the saying of ‘Ali, may Allah be pleased with him: “The Messenger of Allah (SAW) has appointed three days for the traveler and one day for the resident.” (Muslim)

5. That they are not removed after wiping over them, if they are removed it becomes necessary to wash the feet, or the ablution will be invalid.

6. As for wiping over bandages, there is no condition of purity for them, nor a fixed length of time. The only condition is that the bandages should not cover more than the injured area, except what is necessary to affix them, and that they are not removed from their location, and that the injury has not healed. If the bandages fall off, or the wound heals, then the Masah becomes invalid, and the area must be washed. 1]

^{_____________________________________}

^[1] ^_ It is necessary for the editors to note that mere falling off bandages does not require

Two Important Notes

1. It is permissible to wipe over the ‘Imamah ^[1] while travelling or during cold weather. This is due to the narration with Muslim: “The Messenger of Allah (SAW) performed ablution while traveling and wiped over his forehead and on the ‘Imamah.”

While wiping over the ‘Imamah one also wipes some of the forehead as mentioned in the Hadith.

2. There is no difference between a man and a woman regarding wiping over Khuffs, bandages and head coverings like the ‘Imamah. What is allowed for the man is allowed for the woman, they are one and the same.

How to Perform Al-Masah

After wetting the hands, he puts the palm of the left hand under the heel, and the palm of the right hand on the tip of the toes. Then he passes his right hand towards the upper part of his leg, and his left hand towards the tips of his toes. If he passes his hand on the upper part of the Khuffs, and not under them it is sufficient because of the saying of ‘Ali, may Allah be pleased with him, “Had the (commandments) of the religion been based on opinions, the lower part of the Khuffs would have been more worthy of wiping than the upper part.”

(Abu Dawud with a Hasan chain of narration)

As for Al-Masah over bandages, one wets his hand and wipes over the area only once.

______________________________________

that a wound must be washed. For if a bandage is placed over a real wound, and one wipes

over it for ablution, then it falls off, and one replaces it, then when he replaces it, he is back to the same situation he was in the beginning. That is, he performs ablution and wipes over the bandages, it is not required for him to wash the wound since washing the wound is what such wiping was legislated to prevent.

^[1] That is the head covering that covers the cap. It is not restricted to the “turban,” as it is often translated.

(Allah guides whom He wills)

Wed, 27 Apr 2022 17:19:19 GMT

(Allah guides whom He wills) (Click Here To Download PDF )

Allah the Almighty stated:

“Verily, you (O Muhammad) guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.” (28: 56)

In the Sahih, Ibn Al-Musaiyab has reported from his father:

When death approached Abu Talib, Allah’s Messenger (SAW) came to him and found ‘abdullah bin abi umaiyah and abu jahl in his company. The Prophet said, “O uncle, say: ‘There is no true god except Allah,’ a word which will enable me to plead for you with Him.” The two of them said, “Would you forsake the religion of (your father) ‘Abdul Muttalib?” The Prophet repeated (the request) and the two of them also repeated (their question). The final word of Abu Talib was about being on the religion of ‘Abdul-Muttalib and he refused to say: La ilaha illa-Allah. The Prophet (SAW) said, “But I shall continue to pray for your forgiveness as long as I am not prohibited to do so.” It was then that Allah the Almighty revealed the verse: “It is not (proper) for the Prophet and those who believe, to ask Allah’s forgiveness for the Mushrikin even though they be of kin.” (9: 113) Allah also revealed concerning Abu Talib: “Verily, you (O Muhammad ) guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided ones.” (28: 56)

Important issues of the Chapter

1) Explanation of the verse:

“Verily, you (O Muhammad (SAW) ) guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided ones: (28: 56)

2) Explanation of the verse:

“It is not (proper) for the Prophet and those who believe to ask Allah’s Forgiveness for the Mushrikum (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief). (9: 113)

3) It is a major issue in the explanation of the statement of the Prophet (SAW): “Say La ilaha illa-Allah.” Differing with those who claim to be possessing (religious) knowledge. (They claim it sufficient to be forgiven be merely uttering Kalimah).

4) Abu Jahl and those who were with him knew full well the intent of the Prophet (SAW) when he said to the man (his uncle) “Say La ilaha illa-Allah .” May Allah denounce the ones who were less knowledgeable than Abu Jahl regarding Islam.

5) The eagerness and intense desire of the Prophet(SAW) to convert his uncle to Islam.

6) The denial of those who claim that Abdul-Muttalib and his forefathers were Muslims.

7) Allah did not forgive Abu-Talib despite the Prophet’s initially asking forgiveness for him. On the contrary, He (SAW) was forbidden to do so.

8) The harmful influence that evil companions can have on people.

9) The harm of over praising ancestors and important personalities.

10) The arguments of falsifiers are the arguments of Jahiliyah (pre-Islamic period).

11) An attestation to the weight of the final deeds in one’s life because had Abu Talib confessed it that there is no true God but Allah, he would have been benefitted by it.

12) The consideration of the magnitude of this false argument in the hearts of the misguided, because in the story they did not argue except with it despite the intense effort of the Prophet (SAW) and his repetition (of the Kalimah). Because of their tremendous pride (in ancestry) and its distinction among them, they were content with it.

Al-Iqalah (Cancelation of the Sale)

Wed, 27 Apr 2022 17:19:06 GMT

Al-Iqalah (Cancelation of the Sale) (Click Here To Download PDF )

Its Definition

Al-Iqalah is the cancelation of the sale, abandoning it, returning the price to its owner and the merchandise to its seller. This is applied in case both or one of the two parties is remorseful.

Its Ruling

Canceling the sale and accepting the return of merchandise is a recommended act, when either of the parties’ requests to do so. This is due to the statement of the Messenger of Allah (saw):

“Whoever accepts the return of what he sold to a Muslim; Allah will forgive his fault.”

(Abu Dawud, Ibn Majah and Al-Hakim, who graded it Sahih)

And His (saw) statement,

“Whoever accepts the return of what he sold to someone who regretted the purchase, Allah will forgive his fault.” (Al-Bayhaqi with a Sahih chain of narration.)

Its Regulations

The following are the laws related to the canceling of the sale and accepting back the merchandise:

1. There is a difference of opinion as to whether accepting the return of merchandise is a cancelation of the former sale or it is a new sale. Ahmad, Ash-Shafi‘i and Abu Hanifah are the supporters of the first view, while Malik holds the latter view.

2. Canceling the sale and accepting back the merchandise is permissible in sound and undamaged portions of merchandise when other parts of it are damaged.

3. It is not permissible to increase or decrease the price in canceling the sale and accepting back the merchandise. Such a deal would not be considered Iqalah, but rather, it would be considered as a new sale in which all regulations of trading are applicable. The right of preemption would be considered, making a condition of possession concerning foods, and other things that are from the manner of selling and other transactions.

Al-Ijarah (Renting)

Wed, 27 Apr 2022 17:18:59 GMT

Al-Ijarah (Renting) (Click Here To Download PDF )

Its Definition

Al-Ijarah is a contract requiring a service for a fixed period of time, in exchange for a fixed amount.

Its Ruling

Renting is permissible. This is due to Allah’s (SWT) statement:

(If you had wished, surely you could have taken wages for it!) (18:77)

And His statement:

(Verily, the best of men for you to hire is the strong, the trustworthy.) (28:26)

And He said:

(that you serve me (for hire) for eight years.) (28:27)

The Messenger of Allah (SAW) said:

“Allah the Mighty and Majestic says, “I will contend on the Day of Resurrection against three (types of) people: a man who (promises) to give in My Name and then does not, a man who sells a free man as a slave and devours his price, and a man who hires a worker and having taken full work from him, does not pay him his wages.” (Al-Bukhari)

The Messenger of Allah (SAW) hired an expert traveler-guide from the Day1 tribe in order to guide Him along with Abu Bakr to Al-Madinah during their emigration. (Recorded in the Sahih)

Its Conditions

1) Knowing the service, like the occupation of a residence, or stitching a garment, for example. This is because hiring is like selling, and in selling, the sold merchandise must be known and specific.

2) The service should be permissible. Therefore, it is not permissible to rent out a female slave for sexual intercourse (i.e. prostitution) or a woman for singing or wailing, or leasing land for construction of a church, or producing intoxicants, etc.

3) Knowing the rent or wage. Abu Sa‘id said, “The Messenger of Allah (SAW) forbade hiring a worker until his wages were made clear to him.” (Reported by Ahmad and its narrators are men of the Sahih )

Its Regulations

1) It is permissible to hire a teacher to teach knowledge or a skill. The proof is that the Prophet (SAW) released some prisoners of the battle of Badr so they would teach a number of the children of Al-Madinah how to write. (This was reported by those who recorded the war expeditions and battles, like Muhammad bin Ishaq.)

2) It is permissible to hire a person to work for food and clothing. This is due to the statement of the Prophet (SAW) when he was reciting Surah Al-Qasas (Chapter 28), until he reached the story of the wedding of Prophet Musa, He (SAW) said:

“Verily, Musa hired himself out for eight to ten years in order to maintain his chastity (i.e. for his wedding) and for feeding his belly.” (Ahmad and Ibn Majah and there are disparaging remarks concerning its chain of narration.)

3) The validity of renting a particular home assuming that it will remain until the leasing period expires.

4) If someone rents something to someone else, but the lessor prevents the lessee from using it for a period, the rent should not be charged (i.e. it should be prorated), for the number of days in which he was prevented from using it. Meanwhile, if the lessee abandons its usage himself, then he must pay the complete rent.

5) The lease should be canceled if the rented item becomes damaged. For example, collapsing of the home, or death of the animal, etc. In this case, only the period of use before the damage is chargeable for rent.

6) Whoever rents something and later finds it defective, he has the right to cancel the lease. This is applicable as long as he was not aware of the defect and satisfied with it at the beginning of the contract. If he benefited from the rented item for a certain period, he has to pay the rent for only the used period.

7) General laborers, such as tailors and blacksmiths, if they damage something due to their work, are responsible for such damage (i.e. not the shopkeeper). If something is lost from the shop, they are not responsible for it (i.e. the shopkeeper is responsible ). This is because it should be considered as a deposit (or trust), and the lost or damaged deposits are not the responsibility of the worker unless he himself was negligent. The private employee is the same as one hired to personally work for the employer. Such employee is not responsible for any damage that occurs during his work. In case the employee intentionally causes damages, and it is proved that he did so neglectfully, he is responsible for such damages.

8) The rent or wage becomes obligatory at the conclusion of the contract. So he will pay after using the service or after the job is complete, unless he puts a condition to pay at the conclusion of the contract (a longer period). The Messenger of Allah (SAW) said:

“Verily the worker should be paid his wages in full when he finishes his work.”

( Ahmed and in its chain of narration there is weakness)

9) The hired worker can withhold the property until he receives his wages if his work is done to the property itself, like in the case of tailoring. If his work does not involve the property itself, like in the case of wages for loading and carrying goods to another location, he has no right to seize the goods. Rather he has to deliver it to its destination and then demand his wages.

10) If a person treats a patient with medical treatment or gives him medicine for wages, but he is not a medical expert and he causes any damages, he is to be held responsible for it. This is due to the Messenger of Allah’s statement:

“Whoever practices medicine, and he is not known for expertise in medicine, he will be held responsible.” ^[1]

^{________________________________________________}

^[1] Abu Dawud, An-Nasa’I and Ibn Majah. Abu Dawud said he did not know whether it is authentic or not. The person who is known for expertise in medicine is the one who knows illnesses and medicines and he has teachers who testify to his ability to give medical treatment and his expertise in it. These medical teachers have likewise given him permission to practice as a doctor.

Advance Payment

Wed, 27 Apr 2022 16:22:17 GMT

Advance Payment (Click Here To Download PDF)

Its Definition

A sale with advance payment (As-Salam or As-Salaf ) is the sale of specified merchandise that is guaranteed (i.e. it will be given later). This is when someone buys a specific thing with a known description, such as food, animals or otherwise, for a fixed term. He pays the price in advance and will wait for the specified delivery time to receive the goods. If the fixed time comes, then the seller will deliver him the prescribed goods.

Its Ruling

The sale with the advance payment is permissible, since it is a type of trade and trading is allowed. It is also allowed due to the statement of the Messenger of Allah (saw):

“Those who pay in advance for anything must do so for a specified measurement, a specified weight and for a specified time.” (Al-Bukhari and Muslim)

Ibn “Abbas, may Allah be pleased with him, said, “When the Messenger of Allah (saw) came to Al-Madinah, they were paying one, two and three years in advance for fruits.” (Bukhari & Muslim)

Its Conditions

Selling with advance payment is valid under the following conditions:

1. The price should be gold, silver, or any currency that stands as a subsititute for them. This will prevent dealings of usuary.

2. The seller should be specific about the description of the merchandise. He should mention its kind, type, and amount. This will prevent any dispute, which will result in hatred and enmity between a Muslim and his brother.

3. The term should be fixed and known, and for a long term, for example, half a month, or more.

4. The price should be paid on the spot so that the deal will not involve selling a debt for a debt, which is strictly prohibited.

The basis of these conditions is the saying of the Prophet (saw).

“Those who pay in advance for anything must do so for a specific item, a specific weight and for a specific time.” (Al-Bukhari and Muslim)

Its Regulations

1) Credit shall be within a period in which price fluctuation is possible. For example, one month, etc. This is because a sale on advance payment for short term has the same ruling as trading, and seeing the merchandise and its verification are both condition of sale.

2) The credit term should be for a period in which the sold merchandise is likely to be readily available. In other words, it is invalid to deliver ripe dates in the spring season or grapes in the winter season, because such a situation will create discord among the Muslims.

3) If the specified delivery point (place) of merchandise has not been mentioned in the contract, then the delivery of it should take place at the same place where the contract is finalized. However, if a particular delivery place is specified in the contract, then implementing such term is incumbent. Wherever both parties agree to deliver the merchandise, this will be the place of delivery, as the Muslims are bound to the fulfilment of their commitments.

Textual Format for the Written Sales Agreement

After mentioning Allah’s Noble Name, the person says:

“Thereafter: Verily so-and -so person has purchased for himself from so-and- so person, while both parties are healthy, of sound mind and sane, and are legally allowed to handle their affairs. He bought from him by his own will the whole building, which is situated in so-and-so city or village, including the land and upper and lower levels of the building. The specification of the building is very clear as witnessed thereon. Both parties involved in the selling and buying, testify that such and such portions are inclusive (described with complete specification).”

The boundaries of the building should be specific. For example, east of it is the house of so-and-so at such and such place, who is known as so-and-so. Similarly west of it, north and south should be specified. All of its utilities and accessories, roads, upper and lower areas, stones and woods, windows and doors, and water drainage systems should be clear. Likewise, all of its interior and exterior benefits should be specified.

“This is a purely legal purchase that is free from any exemption and any conditions that invalidate the deal. This deal is concluded for the price of such and such amount. The above-mentioned buyer has paid the above-mentioned seller the full payments that were agreed upon as mentioned above. Thereupon, he received the above payment as per legal receipt. The seller has delivered the complete building to the buyer with its full amenities as specified above. The buyer has received the said building from the seller in a legal manner, according to the existing legal procedure. Both parties have concluded this deal voluntarily with free will, and thus, they have both endorsed the above agreement.” They both departed after two witnesses who know them witnessed this agreement, and they are so-and-so, and so-and-so.

“This agreement has been concluded on such and such date.”

Textual Format for a Written Sale with Advance Payment

After praising Allah the Almighty: “So-and-so has agreed that he has received and is in possession of such and such amount from so-and-so. This is an advance payment sale for such and such goods,” for example, “wheat (and he mentions the kind). This is according to the measurement of such and such city. This will be delivered after exactly two months from the date of agreement, and carried to the such and such place. In addition, it is agreed that he (the seller) is able to execute this agreement and he has taken the capital money of this legal advanced payment at the time of the contractual agreement (i.e. cash payment), and its price is such and such amount. This agreement has been concluded on such and such date.”

ADHAN & IQAMA (CALLS FOR SALAAH)

Wed, 27 Apr 2022 16:22:14 GMT

ADHAN & IQAMA(CALLS FOR SALAAH) (Click Here To Download PDF)

ADHAN & IQAMA

(CALLS FOR SALAAH)

ISLAMIC RULING ON ADHAN & IQAMA:

. FARDH-KIFAYAH (COLLECTIVE OBLIGATORY DUTY):

IT IS SUFFICIENT IF THIS DUTY IS PERFORMED BY SOME IN THE COMMUNITY. IF NOT, THEN THE WHOLE COMMUNITY HAS SINNED.

MERITS OF ADHAN:

. ABU-SAEED AL-KHUDHRI SAID: I HEARD THE MESSENGER OF ALLAH (SAW) SAY:

“NO ONE HEARS THE MOST DISTANT VOICE OF THE MU-ADHEN, WHETHER JINN, HUMAN BEINGS OR ANY OTHER CREATION, BUT SHALL BE A WITNESS FOR HIM YOUMUL-QIYAMA (THE DAY OF RESURRECTION).” (COLLECTED BY BUKHARI)

HOW ADHAN IS MADE:

1- “ALLAHU AKBAR, ALLAHU AKBAR”

(ALLAH IS THE MOST GREAT, ALLAH IS THE MOST GREAT)

2- “ALLAHU AKBAR, ALLAHU AKBAR”

(ALLAH IS THE MOST GREAT, ALLAH IS THE MOST GREAT)

3- “ASH-HADU ALLA ILAHA ILLA-ALLAH, ASH-HADU ALLA ILAHA ILLA-ALLAH”

(I TESTIFY THAT NONE HAS THE RIGHT TO BE WORSHIPPED EXCEPT ALLAH)

4- “ASH-HADU ANNA MOHAMMADAN RASOOL-ULLAH,

ASH-HADU ANNA MOHAMMADAN RASOOL-ULLAH”

(I TESTIFY THAT MOHAMMED IS THE MESSENGER OF ALLAH),

5- “HAYYAH ‘ALAS-SALAAH, HAYYAH ‘ALAS-SALAAH”

(HURRY TOWARDS SALAAH, HURRY TOWARDS SALAAH)

6- “HAYYAH ‘ALAL-FALAH, HAYYAH ‘ALAL-FALAH”

(HURRY TOWARDS SUCCESS, HURRY TOWARDS SUCCESS)

7- “ALLAHU AKBAR, ALLAHU AKBAR”

(ALLAH IS THE MOST GREAT, ALLAH IS THE MOST GREAT)

8- “LA ILAHA ILLA-ALLAH”

(NONE HAS THE RIGHT TO BE WORSHIPPED EXCEPT ALLAH)

. NOTE: THIS IS ADDED FOR FAJR PRAYER AFTER “ HAYYAH ALAL-FALAH”

“AS-SALAATU KHAIRUN MINAN-NAUM, AS-SALAATU KHAIRUN MINAN-NAUM “

(SALAAH IS BETTER THAN SLEEP, SALAAH IS BETTER THAN SLEEP)

REPEATING THE ADHAN WITH THE CALLER:

IT IS PREFERRED TO REPEAT THE ADHAN WITH THE CALLER.

. NOTE: EXCEPT FOR “HAYYAH ‘ALAS-SALAAH” & HAYYAH ‘ALAL-FALAH”

ONE SHOULD SAY:

“LA HAWLA WA LA QUWATA ILLA BILLAH”

(THERE IS NO POWER NOR ABILITY EXCEPT BY ALLAH)

DUA’A AFTER ADHAN:

JABER REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“WHOEVER SAYS WHEN HE HEARS THE ADHAN:

‘ALLAHUMMA RABBA HADHI-HID DA’WA TIT-TAM-MATI WA-SALAATIL QA-IMATI ATI MOHAMMADA NIL WASEELATA WAL FADEELATA WAB ‘ATH-HU MAQAMAM MAHMUDA NIL-LADHI WA’AD-TAHU.’

(O ALLAH, LORD OF THIS PERFECT CALL AND ESTABLISHED SALAAH, GRANT MOHAMMED INTERCESSION (TO YOU) AND HONOUR, AND RAISE HIM TO THE POSITION OF PRAISE ON THE DAY OF JUDGEMENT, WHICH YOU PROMISED HIM).

HE BOCOMES ELIGIBLE FOR MY INTERCESSION ON THE DAY OF JUDGEMENT.” ( BY BUKHARI)

ANNAS BIN-MALIK REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID :

“DUA’A IS NEVER TURNED DOWN BETWEEN ADHAN AND IQAMA.”

(COLLECTED BY AT-TIRMIDHI & ABU-DAWOOD)

HOW IQAMA IS MADE:

“ALLAHU AKBAR, ALLAHU AKBAR”

“ASH-HADU ALLA ILAHA ILLA-ALLAH”

(I TESTIFY THAT NONE HAS THE RIGHT TO BE WORSHIPED EXCEPT ALLAH),

“ASH-HADU ANNA MOHAMMADAN RASOOL-ULLAH”

(I TESTIFY THAT MOHAMMED IS THE MESSENGER OF ALLAH),

“HAYYAH ‘ALAS-SALAAH”

(HURRY TOWARDS SALAAH)

“HAYYAH ‘ALAL-FALAH”

(HURRY TOWARDS SUCCESS)

“QAD QAMATIS-SALAAH, QAD QAMATIS-SALAAH”

(THE TIME OF SALAAH HAS COME, THE TIME OF SALAAH HAS COME)

“ALLAHU AKBAR, ALLAHU AKBAR”

(ALLAH IS THE MOST GREAT, ALLAH IS THE MOST GREAT)

“LA ILAHA ILLA-ALLAH”

(NONE HAS THE RIGHT TO BE WORSHIPED EXCEPT ALLAH)

A part of Iman (Belief) in Allah

Wed, 27 Apr 2022 16:22:12 GMT

A part of Iman (Belief) in Allah (Click Here To Download PDF)

A part of Iman (Belief) in Allah is the forbearance

With what Allah has decreed

Allah the Almighty said:

“And whosoever believes in Allah, He guides his heart to the true Faith with certainty i.e. what has befallen him was already written for him by Allah from the Qadar (Divine Preordainment) and Allah is the All-Knower of everything.” (64: 11)

Alqamah (R.A.) said:

“He (the person referred to in the foregoing verse) is the man who, when struck by an affliction, knows that it is from Allah, accepts it and submits to Him.”

Muslim in his Sahih, reported from Abu Hurairah (R.A.) that Allah’s Messenger (SAW) said:

“Two matters among people amount to disbelief: attacking or defaming one’s lineage and bewailing the deceased.”

Narrated Ibn Mas‘ud (R.A.) that the Prophet (SAW) said:

“He who slaps the cheeks, tears the clothes and calls to or follows the ways and traditions of the Days of Ignorance, is not from us.” (Al-Bukhari and Muslim)

Anas (R.A.) narrated that Allah’s Messenger (SAW) said:

“Whenever Allah wills good for His slave, He hastens to punish him in his life; and when He wills evil for His slave, He withholds punishing him for his sins until he comes before Him on the Day of Judgement.”

At-Tirmidhi reported that the Prophet (SAW) said:

“The greatness of the reward is tied to the greatness of the trial. When Allah loves a people, He puts them to the trial. Whoever is acceptant of it will have Allah’s acceptance and whoever is displeased and unaccepting with it will gain Allah’s displeasure.”

Important issues of the Chapter:

1) Explanation of the verse in Surah At-Taghabun (64: 11)

2) This (i.e. acceptance to Allah’s Decree) is part of proper Faith (Iman) in Allah.

3) Disparaging lineage.

4) Intensity of punishment promised to those who slap cheeks in anguish and tear the clothes and call to the ways of the Day of Ignorance.

5) The sign that Allah wants good for His slave.

6) The sign that Allah wants bad for him.

7) The sign of love of Allah for His worshipper.

8) Forbiddance of being displeased and unaccepting (of Allah’s Decree).

9) The merit and reward of being acceptant of tests and trials.

4th Pillar

Wed, 27 Apr 2022 16:22:09 GMT

SIYAM (FASTING-THE MONTH OF RAMADAN) (Click Here To Download PDF)

1 DEFINITION OF FASTING :

. LINGUISTICALLY: TO ABSTAIN FROM SOMETHING. . JURIDICALLY: SIYAM (FASTING) IS A WAY OF WORSHIPING ALLAH

BREAK ONES FAST; FROM DAWN TO SUNDOWN.

2 ISLAMIC RULING ON FASTING THE MONTH OF RAMADAN :

1- FOURTH PILLAR OF ISLAM (OBLIGATORY/ MANDATORY).

2- ALLAH (SWT) SAYS IN THE QURAN:

(O YOU WHO BELIEVE! FASTING IS PRESCRIBED TO YOU AS IT WAS PRESCRIBED TO THOSE BEFORE YOU THAT YOU MAY ACHIEVE TAQWA) (AL-BAQARAH (2):183)

3- ALLAH (SWT) SAYS IN THE QURAN:

(THE MONTH OF RAMDAN IN WHICH WAS SENT DOWN THE QURAN, A GUIDANCE TO MANKIND AND CLEAR PROOF OF THAT GUIDANCE AND THE STANDARD (FOR DISTINGUISHING BETWEEN RIGHT AND WRONG); WHOSOEVER OF YOU WITNESSES THE MONTH SHOULD FAST IT) (AL-BAQARAH (2):185)

4- IBN-OMAR REPORTED THAT THE MESSENGER OF ALLAH ( SAW ) SAID:

“ ISLAM HAS BEEN BUILT ON FIVE (PILLARS).. “AND HE MENTIONED “FASTING THE MONTH OF RAMDAN. “ (COLLECTED BY BUKHARI & MUSLIM)

. NOTE : IF SOMEONE DENIES THE OBLIGATION OF FASTING THE MONTH OF RAMADAN, THEN HE IS OUTSIDE OF ISLAM.

IF SOMEONE DOES NOT FAST THE MONTH OF RAMADAN, KNOWING ITS OBLIGATION, THEN HE IS GUILTY OF COMMITTING A MAJOR SIN.

3 MERITS OF SIYAM :

a- ABU-HURAYRAH REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“EVERY GOOD DEED OF THE SON OF ADAM IS MULTIPLIED IN REWARD 10 TO 700 TIMES (DEPENDING ON ONE’S INTENTION AND SINCERITY),

ALLAH (SWT) PROCLAIMS:

‘EXCEPT FOR FASTING: IT IS FOR ME AND I WILL GRANT THE REWARD’

THE FASTING PERSON HAS TWO MOMENTS OF JOY; ONE WHEN HE BREAKS HIS FAST AND THE OTHER WHEN HE MEETS HIS LORD, AND THE SMELL THAT COMES FROM THE MOUTH OF THE FASTING PERSON IS MORE PLEASANT TO ALLAH THAN THE SMELL OF MUSK.”

(COLLECTED BY BUKHARI&MUSLIM)

b- ABU-HURAYRAH REPORTED THAT THE PROPHET (SAW) SAID:

“ WHOEVER FASTS RAMADAN OUT OF SINCERE FAITH AND HOPING FOR ITS REWARD FROM ALLAH, WILL HAVE ALL OF HIS PREVIOUS SINS FORGIVEN.” (COLLECTED BY BUKHARI&MUSLIM)

c- ABU-HURAYRAH REPORTED THAT THE MESSENGER OF ALLAH(SAW) SAID:

“WHEN RAMADAN BEGINS, THE GATES OF THE HEAVENS ARE OPENED AND THE GATES OF THE HELLFIRE ARE CLOSED AND THE DEVILS ARE CHAINED.” (COLLECTED BY BUKHARI & MUSLIM)

4 BENEFITS OF SIYAM :

a- SPIRITUAL / MORAL BENEFITS:

. ABOVE ALL IT IS AN ACT OF OBEDIENCE TO ALLAH.

. TRAINS BELIEVERS IN TAQWA :

(BEING MINDFUL OF ALLAH & FEARING HIM BY DOING ALL THAT HE ORDERED & AVOIDING ALL THAT HE FORBADE).

. TEACHES PATIENCE & SINCERITY.

. DEVELOPS ENDURANCE & SELF-RESTRAINT.

. RESTRICTS THE MOVEMENT OF THE SHAITAN (DEVILS).

b- SOCIAL BENEFITS:

. STRENGTHENS UNITY & EQUALITY BETWEEN MUSLIMS.

. TEACHES SYMPATHY TOWARDS THE POOR & NEEDY.

c- MEDICAL BENEFITS :

. RESTS THE DIGESTIVE ORGANS AND GETS RID OF ACCUMULATED WASTE.

. USES UP STORED CHOLESTEROL (FATS) IN THE BLOOD SYSTEM, WHICH IS ONE OF THE CAUSES OF HEART DISEASE.

. TEACHES SELF-CONTROL FROM OVER-EATING, SMOKING, etc..

5 MOON SIGHTING

a- SIGHTING THE NEW MOON OF RAMADAN (MONTH 9),

EVEN JUST ONE RIGHTFUL MUSLIM.

. NOTE : TWO RIGHTFUL MUSLIMS ARE REQUIRED TO SIGHT THE NEW MOON OF SHAWAL (MONTH 10)

b- COMPLETING THE MONTH OF SHAABAN (MONTH 8 ) AS 30 DAYS.

6 PILLARS OF SIYAM :

a- NEEYAH (INTENTION) : FOR FASTING SHOULD BE AT NIGHTTIME BEFORE FAJR.

. NOTE : INTENTION FOR OPTIONAL/DESIRABLE FASTING COULD BE AT ANY TIME, EVEN DURING THE DAY, IF ONE HAS NOT DONE ANY ACT THAT INVALIDATES SIYAM.

b- ABSTENTION: FROM THINGS THAT BREAK ONES FAST FROM DAWN TO SUNDOWN.

7 CONDITIONS/EXEMPTIONS OF SIYAM :

CONDITIONS EXEMPTIONS

ISLAM NON-MUSLIM

PUBERTY CHILDREN UNDER PUBERTY

SANITY INSANE- OR -SENILE ELDERLY PEOPLE

CAPABILITY UN-CAPABLE

SICK ELDERLY(FEEDS)

CURABLE UN-CURABLE

( ex. INFLUENZA) (ex. CANCER)

LACK OF PREVENTION MENSTRUATING WOMEN-OR- WOMEN

WITH POST-BIRTH BLEEDING.(MAKES-UP)

RESIDENCY TRAVELER (IF NOT FASTING, MAKES-UP)

8 ACTS THAT INVALIDATE (BREAK) SIYAM :

a- EATING, DRINKING OR SMOKING.

b- ANYTHING THE SAME AS EATING OR DRINKING.

c- INTENTIONALLY VOMITING.

d- TAKING OUT BLOOD IN LARGE AMOUNT.

e- MENSTRUATION OR POST-BIRTH BLEEDING.

f- SEXUAL DISCHARGE.

g- SEXUAL INTERCOURSE.

h- INTENDING TO BREAK YOUR FAST.

. IMPORTANT RULE : THE FAST IS STILL VALID IF A PERSON WAS:

1- IGNORANT:

. OF ISLAMIC RULING.

. OF THE TIME.

2- FORGETFUL / UN-INTENTIONAL.

3- UNDER-COMPULSION.

. NOTE : EXCEPT FOR MENSTRUATION OR POST-BIRTH BLEEDING.

9 COMPENSATION / EXPIATION FOR BREAKING SIYAM :

1- IF ONE BREAKS HIS FAST WITHOUT A LEGITIMATE EXCUSE, HE HAS COMMITTED A SIN AND SHOULD REPENT (TAWBAH); AND MUST MAKE-UP THE MISSED DAY(S) BEFORE THE NEXT RAMADAN.

2- IF ONE BREAKS HIS FAST WITH A LEGITIMATE EXCUSE, HE MUST MAKE-UP THE MISSED DAY(S) BEFORE THE NEXT RAMADAN.

3- IF ONE IS UN-CAPABLE OF FASTING DUE TO OLD AGE OR HAS AN UN-CURABLE DISEASE, HE MUST FEED ONE NEEDY MUSLIM (handful SA’A) FOR EVERY MISSED DAY(S) DURING RAMADAN.

4- IF ONES FAST IS BROKEN BECAUSE OF SEXUAL INTERCOURSE:

. HE HAS COMMITTED A SIN AND SHOULD REPENT (TAWBAH).

. HE MUST MAKE-UP THE MISSED DAY(S) BEFORE THE NEXT RAMADAN.

. HE MUST MAKE A KAFFARAH (EXPIATION) BY EITHER:

. FREEING A SLAVE. (IF NOT POSSIBLE)

. FASTING TWO CONSECUTIVE MONTHS. (IF UN-ABLE)

. FEEDING SIXTY NEEDY PEOPLE.

. NOTE : THERE IS NO KAFFARAH ON THE WIFE IF SHE WAS FORCED.

5- IF ONE DIES BEFORE HE COULD MAKE-UP THE MISSED DAY(S), AN HEIR RELATIVE CAN FAST OR FEED ON HIS BEHALF.

10 MUSTAHAB (DESIRABLE) THINGS TO DO :

1- PRE-DAWN MEAL (SUHOOR).

2- HASTENING IN BREAKING THE FAST:

. MAKING DUA’A WHEN BREAKING THE FAST.

. EATING ODD NUMBER OF FRESH DATES.

3- BEING GENEROUS.

4- STRIVING TO DO MORE GOOD DEEDS.

5- READING / STUDYING THE QURAN.

6- NIGHT PRAYERS (TARAWEEH):

. ESPECIALLY DURING LAYLATUL-QADR

(ONE OF THE LAST TEN NIGHTS OF RAMADAN).

7- SECLUSION IN A MASJID (I’TIKAF):

. ESPECIALLY DURING THE LAST TEN DAYS OF RAMADAN, BY REMAINING IN A MASJID AND FREEING ONESELF FOR THE WORSHIP OF ALLAH.

8- MAKING UMRAH DURING RAMADAN.

1 1 THINGS THAT SHOULD BE AVOIDED :

1- OBSCENE LANGUAGE AND IMMORAL BEHAVIOR.

2- LYING, BACK-BITING, SLANDERING.

3- ACTS THAT LEAD TO SEXUAL AROUSMENT.

1 2 ZAKAT UL-FITAR :

1- ISLAMIC RULING: OBLIGATORY/MANDATORY.

2- PERSONS: GIVEN BY EVERY MUSLIM (MALE & FEMALE / OLD & YOUNG).

3- AMOUNT & TYPE : ONE SA’A (4 HANDFULS) APPROXIMATELY 2.5 kg. OF BASIC FOOD OF COUNTRY ( WHEAT, RICE, CORN, etc..)

4- RECIPIENTS: POOR & NEEDY MUSLIMS.

5- TIME: PREFERABLY GIVEN JUST BEFORE ‘EID PRAYER AND IS PERMISSIBLE TO GIVE ONE OR TWO DAYS BEFORE.

1 3 MUSTAHAB (DESIRABLE) DAYS FOR SIYAM :

1- EVERY OTHER DAY :

ABDALLAH BIN-‘AMR REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“THE SALAAH DEAREST TO ALLAH IS THE SALAAH OF DAWOOD ( A.S.); AND THE FAST DEAREST TO ALLAH IS THE FAST OF DAWOOD. HE WOULD SLEEP HALF OF THE NIGHT, GET UP TO PRAY A THIRD OF IT, THEN SLEEP THE REMAINING SIXTH; AND HE USED TO FAST A DAY AND EAT ON THE NEXT.” (COLLECTED BY BUKHARI & MUSLIM)

2- MONDAYS & THURSDAYS :

ABU-HURAYRAH REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“DEEDS OF PEOPLE ARE PRESENTED (TO ALLAH) ON MONDAYS & THURSDSYS, SO I LIKE THAT MY DEEDS ARE PRESENTED WHILE I AM FASTING.” (COLLECTED BY AT-TIRMIDHI)

3- 3 DAYS FROM EVERY MONTH :

ABU-HURAYRAH SAID:

“MY FRIEND (SAW) ADVISED ME TO DO 3 THINGS AND I SHALL NOT LEAVE THEM AS LONG AS I LIVE; TO FAST 3 DAYS FROM EVERY MONTH, TO MAKE SALAAT AD-DUHAA, AND NOT TO SLEEP BEFORE MAKING SALATUL-WITR.” (COLLECTED BY BUKHARI&MUSLIM)

. NOTE : IT IS PREFERED TO FAST THE 13 ^TH , 14 ^TH & 15 ^TH DAY OF THE MONTH.

4- SIX DAYS FROM SHAWWAL (MONTH 10) :

ABU -AYYUB REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“WHOEVER FASTS RAMADAN THEN FOLLOWS IT WITH SIX DAYS FROM SHAWWAL, IS LIKE FASTING THE WHOLE YEAR.” (COLLECTED BY MUSLIM)

5- THE DAY OF ‘ARAFAH (9 ^TH OF DHUL-HIJJAH) FOR NON-PILGRIMS:

ABU-QATADAH SAID: “THE MESSENGER OF ALLAH (SAW) WAS ASKED ABOUT FASTING ON THE DAY OF ‘ARAFAH’ HE (SAW) SAID: IT ERASES THE SINS OF THE PAST YEAR AND THE CURRENT YEAR.” (COLLECTED BY MUSLIM)

6- THE DAY OF ‘ASHOURAH (10 ^TH OF MUHARRAM):

ABU-QATADAH SAID: “THE MESSENGER OF ALLAH (SAW) WAS ASKED ABOUT FASTING ON THE DAY OF ‘ASHOURAH, HE (SAW) SAID: “IT ERASES THE SINS OF THE PAST YEAR.” (BY MUSLIM)

IBN-ABBAS REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“IF I REMAIN (ALIVE) TILL THE NEXT YEAR, I SHALL FAST THE NINTH.” (COLLECTED BY MUSLIM)

7- MOST OF THE MONTH OF MUHARRAM (MONTH 1):

ABU-HURAYRAH REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“THE BEST (MONTH FOR) FASTING AFTER RAMADAN IS THE MONTH OF ALLAH, THE MUHARRAM.” (COLLECTED BY MUSLIM)

8- MOST OF THE MONTH SHAABAN (MONTH 8) :

‘AISHAH (R.A.) SAID:

“ I NEVER SAW THE MESSENGER OF ALLAH (SAW) FAST A COMPLETE MONTH OTHER THAN RAMADAN, AND DID NOT SEE HIM FAST (IN ANY MONTH) MORE THAN IN SHAABAN.”

( COLLECTED BY BUKHARI)

1 4 HARRAM (FORBIDDEN) DAYS FOR SIYAM :

1- THE DAYS OF ‘EID UL-FITAR & ‘EID UL-ADH-HA:

ABU SAEED AL-KHUDRI REPORTED THAT THE PROPHET (SAW) SAID:

“THERE IS NO FASTING ON TWO DAYS, AL-FITR AND AL-ADH-HA.”

(COLLECTED BY BUKHARI & MUSLIM)

2- THE DAYS OF TASHREEQ (11 ^TH ,12 ^TH & 13 ^TH OF DHUL-HIJJAH):

‘ AISHA (R.A.) AND IBN-OMAR (R.A.) SAID :

"HE (SAW) DID NOT ALLOW THE DAYS OF TASHREEQ TO BE FASTED, EXCEPT THOSE (PILGRIMS)

WHO COULD NOT AFFORD A SACRIFICIAL ANIMAL.” ( COLLECTED BY BUKHARI)

3- WOMEN WHO OPTIONALLY FAST WITHOUT PERMISSION OF HUSBAND:

ABU-HURAYRAH REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“IT IS NOT LAWFUL FOR A WOMEN TO FAST WHILE HER HUSBAND IS PRESENT, EXCEPT WITH HIS PERMISSION.” ( COLLECTED BY BUKHARI)

1 5 MAKROOH (DISLIKED) DAYS FOR SIYAM :

1- ONE OR TWO DAYS BEFORE RAMADAN :

ABU-HURAYRAH REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“DO NOT PRECEDE RAMADAN BY FASTING A DAY OR TWO DAYS, EXCEPT FOR SOMEONE WHO IS FASTING HIS USUAL FAST.” (COLLECTED BY BUKHARI & MUSLIM)

‘AMMAR BIN-YASER SAID: “HE WHO FASTS ON THE DAY HE IS DOUBTFUL OF, HAS DISOBEYED ABAL-QASIM (THE PROPHET (SAW) .” (COLLECTED BY AT-TIRMIDHI & AN-NASAAI)

2- EXTENDING THE FAST BEYOND ONE DAY :

IBN-OMAR SAID:

“THE MESSENGER OF ALLAH (SAW) PROHIBITED FASTING BEYOND ONE DAY.”

3- EVERY DAY OF THE YEAR :

“HE DID NOT FAST, WHO FASTS FOREVER ( EVERY DAY OF THE YEAR ).”

(COLLECTED BY BUKHARI & MUSLIM)

4- FASTING ONLY ON FRIDAY :

ABU-HURAYRAH REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“NONE OF YOU SHOULD FAST FRIDAY, UNLESS (HE FASTS) A DAY BEFORE OR A DAY AFTER.”

(COLLECTED BY BUKHARI & MUSLIM)

5- FASTING EXCLUSIVELY ON SATURDAY:

AS-SAMMA REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“DO NOT FAST ON SATURDAY, EXCEPT WHAT IS OBLIGATORY ON YOU.”

(COLLECTED BY ABU-DAWOOD & AT-TIRMIDHI)

. NOTE: IT IS PERMISSIBLE TO FAST SATURDAY & A DAY BEFORE OR AFTER.

3rd Pillar

Wed, 23 Mar 2022 16:39:04 GMT

GIVING ZAKAAH (Click Here To Download PDF)

DEFINITION OF ZAKAAH:

▪ LINGUISTICALLY: PURITY AND GROWTH.

▪ JURIDICALLY: OBLIGATORY SADAQAH (CHARITY) DUE ON WEALTH; GIVEN UNDER CERTAIN CONDITIONS, TO SPECIFIC PERSONS AT A SPECIFIC TIME.

1 ISLAMIC RULING ON ZAKAAH:

a- THIRD PILLAR OF ISLAM (OBLIGATORY / MANDATORY).

b- ALLAH (SWT) SAYS IN THE QURAN:

(SO ESTABLISH SALAAH AND GIVE ZAKAAH AND OBEY THE MESSENGER; THAT YOU MAY RECEIVE MERCY) (AN-NOOR (24): 56)

c- ALLAH (SWT) SAYS IN THE QURAN:

(TAKE FROM THERE WEALTH A SADAQAH IN ORDER TO PURIFY THEM AND SANCTIFY THEM WITH IT) (AT-TAWBAH (9):103)

d- IBN-OMAR REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“ISLAM HAS BEEN BUILT ON FIVE (PILLARS): “ AND HE MENTIONED “GIVING ZAKAAH.”

(COLLECTED BY BUKHARI & MUSLIM)

e- ABU-HURAYRAH REPORTED THAT THE MESSENGER OF ALLAH (SAW) SAID:

“ANY POSSESSOR OF GOLD OR SILVER WHO DOES NOT GIVE WHAT IS DUE ON THEM, ON THE DAY OF RESURRECTION, PLATES OF GOLD AND SILVER WOULD BE HEATED FOR HIM IN THE HELLFIRE AND WITH THEM WILL BE IRONED HIS SIDE, HIS FOREHEAD AND HIS BACK. WHENEVER THEY COOL DOWN, THE PROCESS WILL BE REPEATED DURING A DAY THE MEASURE WHEREOF WILL BE FIFTY THOUSAND YEARS, UNTIL JUDGEMENT IS PRONOUNCED AMONG (ALLAH’S) SLAVES, AND HE WILL BE SHOWN HIS FINAL DOMAIN, EITHER AJ-JANNAH (PARADISE) OR AN-NAAR (HELL FIRE).” (COLLECTED BY MUSLIM)

▪ NOTE : IF SOMEONE DENIES THE OBLIGATION OF ZAKAAH, THEN HE IS OUTSIDE OF ISLAM.

IF SOMEONE REFRAINS FROM GIVING ZAKAAH, KNOWING ITS OBLIGATION, THEN HE IS GUILTY OF COMMITTING A MAJOR SIN.

IF SOME PEOPLE GROUP TOGETHER AND REFRAIN FROM GIVING ZAKAAH, KNOWING ITS OBLIGATION, THEN THEY SHOULD BE FOUGHT UNTIL THEY YIELD AND PAY.

2 BENEFITS OF ZAKAAH:

a- ABOVE ALL IT IS AN ACT OF OBEDIENCE TO ALLAH.

b- HELPS THE POOR AND NEEDY.

c- PURIFIES A PERSON FROM GREED; AND TEACHES GENEROSITY.

d- KEEPS THE WEALTH CIRCULATING.

Page 2 of 5

e- ALLAH INCREASES AND BLESSES THE WEALTH.

f- PURIFIES THE HEART OF THE RECIPIENT FROM ENVY AND JEALOUSY AGAINST THE RICH.

3 CONDITIONS FOR GIVING ZAKAAH :

a- ISLAM (MALE & FEMALE, OLD & YOUNG, SANE & INSANE).

b- FREEDOM.

c- POSSESSION OF THE NISAB:

(THE LOWEST AMOUNT OF WEALTH ON WHICH ZAKAAH IS DUE).

d- POSSESSION OF THE NISAB FOR ONE HIJRA YEAR.

(EXCEPT FOR PRODUCE OF THE EARTH).

e- SOLE AND COMPLETE OWNERSHIP OF THE WEALTH.

▪ IF A PERSON IS IN DEBT, THE DEBT SHOULD BE PAID BACK FIRST, THEN ZAKAAH IS GIVEN ON THE REMAINING WEALTH.

▪ ZAKAAH IS NOT DUE YEARLY ON MONEY LENT THAT WILL PROBABLY NOT BE PAID BACK. (ONLY ONE YEAR’S WORTH OF ZAKAAH IS DUE IF THE MONEY IS PAID BACK).

▪ NOTE: ZAKAAH IS NOT DUE ON PERSONAL ITEMS, SUCH AS YOUR CAR, HOUSE, CLOTHES, etc..

Page 3 of 5

4 FORMS OF WEALTH ON WHICH ZAKAAH IS DUE:

WEALTH

NISAB

RATE DUE

GOLD, SILVER, & MONEY

GOLD

85g

SILVER

595g

2.5% (AFTER COMPLETING

MONEY

VALUE OF THE NISAB

ONE HIJRA YEAR)

FOR GOLD OR SILVER

TRADE GOODS FOR SALE

TRADE GOODS FOR SALE:

(ex. LAND,VEHICLES,

VALUE OF THE NISAB

2.5% (AFTER COMPLETING

FOOD, ANIMALS)

FOR GOLD OR SILVER

ONE HIJRA YEAR)

PRODUCE OF THE EARTH

CERTAIN FARM PRODUCE:

10% IF NATURALLY

(GRAINS, SEEDS & DRIED

IRRIGATED.

FRUITS THAT CAN BE

/300 SA'A

5% IF ARTIFICIALLY IRRIGATED

STORED & MEASURED BY CAPACITY

1 SA'A= 4 HANDFULS

NOTE: GIVEN AT HARVEST TIME.

ex. WHEAT, CORN, DATES

PRECIOUS MINERALS

AND ORES:

VALUE OF THE NISAB

5% (WHEN TAKEN OUT

ex. LEAD, COPPER,OIL

FOR GOLD OR SILVER

OF THE GROUND)

RIKAZ (NON-MUSLIM

ZAKAAH IS DUE EVEN

20% (WHEN TAKEN OUT

BURIED TREASURES)

ON A SMALL AMOUNT

OF THE GROUND)

Page 4 of 5

WEALTH

NISAB

RATE DUE

LIVESTOCK

(FREE GRAZING AND RAISED FOR BREEDING AND/OR MILK PRODUCTION)

(GIVEN AFTER COMPLETING ONE HIJRA YEAR)

SHEEP

40 - 120

1 SHEEP

121 – 200

2 SHEEP

201 -

3 SHEEP

FOR EVERY 100 AFTER

1 SHEEP

COWS

30 – 39

1 HE OR SHE CALF(1 YR. OLD)

40 – 59

1 SHE CALF (2 YR. OLD)

60 -

2 SHE CALVES (2 YR. OLD)

FOR EVERY 30 AFTER

1 SHE CALF (1 YR. OLD)

FOR EVERY 40 AFTER

1 SHE CALF (2 YR. OLD)

CAMELS

FOR EVERY 5 UNTIL 20

1 SHEEP

25 – 35

1 SHE CAMEL (1 YR. OLD)

OR 1 HE CAMEL (2 YR. OLD)

36 – 45

1 SHE CAMEL (2 YR. OLD)

46 – 60

1 SHE CAMEL (3 YR. OLD)

61 – 75

1 SHE CAMEL (4 YR. OLD)

76 – 90

2 SHE CAMELS (2 YR. OLD)

91 – 120

2 SHE CAMELS (3 YR. OLD)

121 -

3 SHE CAMELS (2 YR. OLD)

FOR EVERY 40 AFTER

1 SHE CAMEL (2 YR. OLD)

FOR EVERY 50 AFTER

1 SHE CAMEL (3 YR. OLD)

Page 5 of 5

5 RECIPIENTS OF ZAKAAH :

▪ ALLAH (SWT) SAYS IN THE QURAN:

< VERILY, SADAQAH (CHARITY) ARE FOR THE POOR, AND THE NEEDY, AND FOR THOSE EMPLOYED TO COLLECT IT, AND FOR THOSE WHOSE HEARTS ARE TO BE WON OVER, AND FOR FREEING SLAVES, AND FOR THOSE IN DEBT, AND IN THE CAUSE OF ALLAH, AND FOR A STRANDED TRAVELER. THIS IS AN OBLIGATORY DUTY IMPOSED BY ALLAH, AND ALLAH IS ALL-KNOWING, ALL-WISE > (AT- TAWBAH (9):60)

1- THE POOR:

2- THE NEEDY:

3- THOSE EMPLOYED TO COLLECT IT:

4- THOSE WHOSE HEARTS ARE TO BE WON OVER:

. MUSLIMS/NEW-MUSLIMS:

TO STRENGTHEN THEIR ATTACHMENT TO ISLAM.

. NON-MUSLIMS:

TO ENCOURAGE THOSE WHO ARE CLOSE TO EMBRACING ISLAM.

5- FREEING SLAVES/ MUSLIM PRISONERS OF WAR:

6- THOSE IN DEBT:

. DEBT RESULTING FROM ONES OWN BEHALF (PERSONAL LOAN)

. DEBT RESULTING FROM EFFORTS TO RECONCILE BETWEEN PEOPLE.

7- IN THE CAUSE OF ALLAH (JIHAD):

8- STRANDED TRAVELER:

▪ NOTE : IT IS PREFERED TO GIVE ZAKAAH TO MUSLIM RELATIVES WHO ARE IN NEED; BUT NOT THOSE WHO ARE UNDER YOUR RESPONSIBILITY (FATHER, SON, WIFE, etc..)

IT IS ALLOWED FOR THE WIFE TO GIVE ZAKAAH TO HER POOR HUSBAND.

ZAKAAH IS NOT FOR BUILDING MASJIDS, SCHOOL, etc