Regarding Yellowish and Brownish Discharges
If during the normal period, yellowish or brownish discharges occur, the woman must consider these as part of her menstruation, and therefore, the laws regarding menses (Laws Relating to Woman in Menses [Part 1]) apply to them.
If these discharges occur outside the normal period, then she should not consider them to be menstruation, and should instead consider herself to still be in a state of purity.
How does a woman know her menstruation has ended?
The end of the menstruation is shown by the end of the flow of blood, which can be recognized in two ways:
i. The flow of white discharge. This is a white discharge resembling whitewash, and it normally flows after the menstruation. Its color changes according to the differences in the conditions of women.
ii. The drying of the vagina. She finds that out by inserting a piece of cotton into her private part, and it comes out dry – without any sign of blood, or yellowish or brownish discharge.
What does a woman do at the end of her menses?
At the end of her menstruation the woman must perform a ritual cleansing – which involves washing her entire body with the intention of purifying herself. The Prophet (peace be upon him) said:
‘And if your menstruation occurs then leave prayer, and when it ends, wash yourself and resume praying.’
[Bukhaari]
The method of cleansing (Ghusl):
The woman makes the intention of removing the impurity, or purifying herself to perform the prayer and similar acts of worship. Then she should say, ‘Bismillah’ (in the name of Allah). She should then pour water over her entire body, and wet the roots of her hair with it, although if she has had it tied, it is not necessary to undo it; she merely wets it with the water. It is also permissible (allowed) if she uses Sidr (the leaves of the lotus tree) or some other form of cleansing agent. It is also mustahab (preferred) for her to use a piece of cotton scented with musk or other perfume to apply to her vagina after washing. This is proved by the order the Prophet (peace be upon him) gave to Asmaa to do so.
[Muslim]
IMPORTANT NOTE:
If the menstruating woman or the woman in lochia (bleeding after childbirth) becomes pure from the bleeding before the setting of the sun, then she must pray the Zuhr and Asr prayers of that day. If she becomes pure before the Fajr prayer, then she should pray the Magrib and Esha prayers of that night.
The times of both prayers is combined in times of necessity (a similar e.g. is during traveling prayers are combined), so if she becomes pure at the end of the day, then the time of Zuhr in her case still remains and so she must pray it before Asr. If she becomes pure at the end of the night then the time of Magrib for her still remains, so she must pray it before Esha.
If the time of prayer comes, and she menstruates or starts discharging lochia after childbirth before she is able to pray, then the strongest opinion is that she does not have to make up that prayer.
SOURCE:
Al-Fauzan, S. F. (Dr.). 2001. Rulings Pertaining To Muslim Women. Ministry of Islamic Affairs, Saudi Arabia.
Saturday, August 22, 2009
THE IDEAL MUSLIMAH: She Worships Allah
It is no surprise that the true Muslim woman sincerely worships her Rabb, because she knows that she is grateful to observe all the commandments that Allah has enjoined upon every Muslim, male or female. So she carries out her Islamic duties properly, without making excuses or compromises, or being careless.
She Regularly Prays Five Times a Day
She offers each of the five daily prayers at its appointed time, and does not let house work or her duties as a wife and mother prevent her from doing so. Prayer is the pillar of the religion – whoever establishes prayer establishes faith, and whoever ignores prayer destroys the faith. Prayer is the best and most noble of deeds, as the Prophet (sallallahu alayhi wasallam) explained in the Hadith narrated by Abdullah ibn Masud (may Allah be pleased with him):
“I asked the Messenger of Allah (sallallahu alayhi wasallam): What deed is most beloved by Allah? He said, ‘To offer each prayer as soon as it is due.’ I asked him, ‘Then what?’ He said, ‘Treating one’s parents with mercy and respect.’ I asked him, ‘Then what?’ He said, ‘Jihad (fighting) for the sake of Allah.’”
Prayer is the link between the slave and his Rabb. It is the rich source from which a person gains strength, faithfulness, forgiveness and happiness, and it is a means of cleansing the stain of his or her sins: Abu Hurayrah (May Allah be pleased with him) narrated:
“I heard the Messenger of Allah (sallallahu alayhi wasallam) say: ‘What would you think if there were a river running by the door of any of you, and he bathed in it five times every day, would any trace of dirt be left on him?’ The people said: ‘There would be no trace of dirt on him.’ He said: ‘This is like the five daily prayers, through which Allah erases sins.’”
Jabir (May Allah be pleased with him) said that the Messenger of Allah (sallallahu alayhi wasallam) said:
‘The five daily prayers are like a deep river flowing by the door of any of you, in which he bathes five times every day.’
Prayer is a mercy, which Allah has given upon His slaves; they seek its shade five times a day and praise their Rabb, glorifying Him, asking for His help and seeking His mercy, guidance and forgiveness. Thus prayer becomes a means of purification for those who pray, men and women alike, cleansing them from their sins. Uthman ibn Affan (May Allah be pleased with him) said:
“I heard the Messenger of Allah (sallallahu alayhi wasallam) say: ‘There is no Muslim person who, when the time for prayer comes, performs wudu properly, concentrates on his prayer and bows correctly, but the prayer will be an expiation (apology) for the sins committed prior to it, so long as no major sin has been committed. This is the case until the end of time.’”
There are very many Hadiths which speak of the importance of Salah and the blessings it brings to the men and women who pray, and the many benefits that they may obtain, every time they stand before Allah in an attitude of humility (modesty) and repentance (regret).
SOURCE:
Al Hashimi, A. M. (Dr). 1999. The Ideal Muslimah. International Islamic Publishing House, Saudi Arabia.
She Regularly Prays Five Times a Day
She offers each of the five daily prayers at its appointed time, and does not let house work or her duties as a wife and mother prevent her from doing so. Prayer is the pillar of the religion – whoever establishes prayer establishes faith, and whoever ignores prayer destroys the faith. Prayer is the best and most noble of deeds, as the Prophet (sallallahu alayhi wasallam) explained in the Hadith narrated by Abdullah ibn Masud (may Allah be pleased with him):
“I asked the Messenger of Allah (sallallahu alayhi wasallam): What deed is most beloved by Allah? He said, ‘To offer each prayer as soon as it is due.’ I asked him, ‘Then what?’ He said, ‘Treating one’s parents with mercy and respect.’ I asked him, ‘Then what?’ He said, ‘Jihad (fighting) for the sake of Allah.’”
Prayer is the link between the slave and his Rabb. It is the rich source from which a person gains strength, faithfulness, forgiveness and happiness, and it is a means of cleansing the stain of his or her sins: Abu Hurayrah (May Allah be pleased with him) narrated:
“I heard the Messenger of Allah (sallallahu alayhi wasallam) say: ‘What would you think if there were a river running by the door of any of you, and he bathed in it five times every day, would any trace of dirt be left on him?’ The people said: ‘There would be no trace of dirt on him.’ He said: ‘This is like the five daily prayers, through which Allah erases sins.’”
Jabir (May Allah be pleased with him) said that the Messenger of Allah (sallallahu alayhi wasallam) said:
‘The five daily prayers are like a deep river flowing by the door of any of you, in which he bathes five times every day.’
Prayer is a mercy, which Allah has given upon His slaves; they seek its shade five times a day and praise their Rabb, glorifying Him, asking for His help and seeking His mercy, guidance and forgiveness. Thus prayer becomes a means of purification for those who pray, men and women alike, cleansing them from their sins. Uthman ibn Affan (May Allah be pleased with him) said:
“I heard the Messenger of Allah (sallallahu alayhi wasallam) say: ‘There is no Muslim person who, when the time for prayer comes, performs wudu properly, concentrates on his prayer and bows correctly, but the prayer will be an expiation (apology) for the sins committed prior to it, so long as no major sin has been committed. This is the case until the end of time.’”
There are very many Hadiths which speak of the importance of Salah and the blessings it brings to the men and women who pray, and the many benefits that they may obtain, every time they stand before Allah in an attitude of humility (modesty) and repentance (regret).
SOURCE:
Al Hashimi, A. M. (Dr). 1999. The Ideal Muslimah. International Islamic Publishing House, Saudi Arabia.
Laws Relating to the Woman in Menses (PART 1)
1. It is haraam to have sexual intercourse with a woman while she is menstruating. Allah says:
“They ask you concerning menstruation. Say it is filth, so keep away from women during their menses, and do not go unto them until they are clean (from menses). And when they have purified themselves, then approach them as Allah has ordained for you (approach them in any manner as long as it is in the vagina). Allah loves those who turn unto Him in repentance, and loves those who purify and clean themselves.”
[Al-Baqara:222]
This prohibition continues until the blood of the menstruation stops and she takes her ritual bath. Allah says:
“And do not go unto them until they are clean (from menses). And when they have purified themselves, then approach them as Allah has ordained for you.”
It is permissible for a husband to have sexual pleasure with her as long as he does not have sex with her. This is because of the Prophet (peace be upon him) said, ‘Do everything except have sex with her.’
[Narrated by Muslim]
2. The menstruating woman must not fast or perform prayers during the time of her menstruation – she is not permitted to do these things, and if she does it is not valid.
Once the woman has finished her period and has purified herself, she must make up the days of fasting that she missed, although she does not make up her prayer.
This is proved by the statement of Aisha (may Allah be pleased with her),
‘When we use to menstruate during the time of the Messenger of Allah (peace be upon him), we were ordered to make up our fasts and we were not ordered to make up our prayers.’
[Bukhaari & Muslim]
The difference between the two, and Allah knows best, the prayer is performed regularly, the woman would face difficulty and hardships if she had to make up the prayers she missed, unlike fasting which is obligatory (compulsory) less frequently.
3. The menstruating woman is not allowed to touch the Quran, unless it has a cover on it. Allah says:
“Which the (Quran) none can touch but the purified ones.”
[Al-Waqi’ah:79]
As for the ruling regarding reading the Quran without touching Mushaf, the Scholars have differed, although the safest opinion is that she should not read the Quran unless it be out of necessity, for example, if she fears she will forget some verses, and Allah knows best.
4. It is haraam for a menstruating women to perform tawaaf around the house of Allah (the Ka’ba). The Prophet (peace be upon him) said to Aisha (may Allah be pleased with her),
‘Do everything the pilgrim does, but do not perform tawaaf of the House until you have purified yourself.’
[Bukhaari & Muslim]
5. It is haraam for the menstruation women to stay in the Masjid. The Prophet (peace be upon him) said:
‘Surely, I do not permit the Masjid for the menstruating woman or the one who is in janaba (unclean from sexual intercourse).’
[Abu Dawud]
It is permissible (allowed) for her to pass through the Masjid. Aisha (may Allah be pleased with her) said:
‘The Messenger of Allah said: Give me the mat which is in the Masjid,” So I replied, “I am menstruating.” He said: “Your menses is not in your hand.’”
[Bukhaari]
There is no harm if the menstruating woman says Islamic invocations, including the glorification of Allah, praising Allah and supplications (dua). There is also no harm if she reads books of Islamic knowledge, including Tafseer, Hadeeth and Fiqh.
SOURCE:
Al-Fauzan, S. F. (Dr.). 2001. Rulings Pertaining To Muslim Women. Ministry of Islamic Affairs, Saudi Arabia.
“They ask you concerning menstruation. Say it is filth, so keep away from women during their menses, and do not go unto them until they are clean (from menses). And when they have purified themselves, then approach them as Allah has ordained for you (approach them in any manner as long as it is in the vagina). Allah loves those who turn unto Him in repentance, and loves those who purify and clean themselves.”
[Al-Baqara:222]
This prohibition continues until the blood of the menstruation stops and she takes her ritual bath. Allah says:
“And do not go unto them until they are clean (from menses). And when they have purified themselves, then approach them as Allah has ordained for you.”
It is permissible for a husband to have sexual pleasure with her as long as he does not have sex with her. This is because of the Prophet (peace be upon him) said, ‘Do everything except have sex with her.’
[Narrated by Muslim]
2. The menstruating woman must not fast or perform prayers during the time of her menstruation – she is not permitted to do these things, and if she does it is not valid.
Once the woman has finished her period and has purified herself, she must make up the days of fasting that she missed, although she does not make up her prayer.
This is proved by the statement of Aisha (may Allah be pleased with her),
‘When we use to menstruate during the time of the Messenger of Allah (peace be upon him), we were ordered to make up our fasts and we were not ordered to make up our prayers.’
[Bukhaari & Muslim]
The difference between the two, and Allah knows best, the prayer is performed regularly, the woman would face difficulty and hardships if she had to make up the prayers she missed, unlike fasting which is obligatory (compulsory) less frequently.
3. The menstruating woman is not allowed to touch the Quran, unless it has a cover on it. Allah says:
“Which the (Quran) none can touch but the purified ones.”
[Al-Waqi’ah:79]
As for the ruling regarding reading the Quran without touching Mushaf, the Scholars have differed, although the safest opinion is that she should not read the Quran unless it be out of necessity, for example, if she fears she will forget some verses, and Allah knows best.
4. It is haraam for a menstruating women to perform tawaaf around the house of Allah (the Ka’ba). The Prophet (peace be upon him) said to Aisha (may Allah be pleased with her),
‘Do everything the pilgrim does, but do not perform tawaaf of the House until you have purified yourself.’
[Bukhaari & Muslim]
5. It is haraam for the menstruation women to stay in the Masjid. The Prophet (peace be upon him) said:
‘Surely, I do not permit the Masjid for the menstruating woman or the one who is in janaba (unclean from sexual intercourse).’
[Abu Dawud]
It is permissible (allowed) for her to pass through the Masjid. Aisha (may Allah be pleased with her) said:
‘The Messenger of Allah said: Give me the mat which is in the Masjid,” So I replied, “I am menstruating.” He said: “Your menses is not in your hand.’”
[Bukhaari]
There is no harm if the menstruating woman says Islamic invocations, including the glorification of Allah, praising Allah and supplications (dua). There is also no harm if she reads books of Islamic knowledge, including Tafseer, Hadeeth and Fiqh.
SOURCE:
Al-Fauzan, S. F. (Dr.). 2001. Rulings Pertaining To Muslim Women. Ministry of Islamic Affairs, Saudi Arabia.
Thursday, August 20, 2009
The Reason Why Fasting Is Prescribed
Praise be to Allah.
Firstly we must note that one of the names of Allah is al-Hakeem (the Most Wise). The word Hakeem is derived from the same root as hukm (ruling) and hikmah (wisdom). Allah alone is the One Who issues rulings, and His rulings are the most wise and perfect.
Secondly:
Allah does not prescribe any ruling but there is great wisdom behind it, which we may understand, or our minds may not be guided to understand it. We may know some of it but a great deal is hidden from us.
Thirdly:
Allah has mentioned the reason and wisdom behind His enjoining of fasting upon us, as He says:
“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:183]
Fasting is a means of attaining taqwa (piety, being conscious of Allah), and taqwa means doing that which Allah has enjoined and avoiding that which He has forbidden.
Fasting is one of the greatest means of helping a person to fulfil the commands of Islam.
The scholars (may Allah have mercy on them) have mentioned some of the reasons why fasting is prescribed, all of which are characteristics of taqwa, but there is nothing wrong with quoting them here, to draw the attention of fasting people to them and make them keen to attain them.
Among the reasons behind fasting are:
1 – Fasting is a means that makes us appreciate and give thanks for pleasures. For fasting means giving up eating, drinking and intercourse, which are among the greatest pleasures. By giving them up for a short time, we begin to appreciate their value. Because the blessings of Allah are not recognized, but when you abstain from them, you begin to recognize them, so this motivates you to be grateful for them.
2 – Fasting is a means of giving up haraam things, because if a person can give up halaal things in order to please Allah and for fear of His painful torment, then he will be more likely to refrain from haraam things. So fasting is a means of avoiding the things that Allah has forbidden.
3 – Fasting enables us to control our desires, because when a person is full his desires grow, but if he is hungry then his desire becomes weak. Hence the Prophet (peace and blessings of Allah be upon him) said: “O young men! Whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and protecting one’s chastity. Whoever cannot do that, let him fast, for it will be a shield for him.”
4 – Fasting makes us feel compassion and empathy towards the poor, because when the fasting person tastes the pain of hunger for a while, he remembers those who are in this situation all the time, so he will hasten to do acts of kindness to them and show compassion towards them. So fasting is a means of feeling empathy with the poor.
5 – Fasting humiliates and weakens the Shaytaan; it weakens the effects of his whispers (waswaas) on a person and reduces his sins. That is because the Shaytaan “flows through the son of Adam like blood” as the Prophet (peace and blessings of Allah be upon him) said, but fasting narrows the passages through which the Shaytaan flows, so his influence grows less.
Shaykh al-Islam said in Majmoo’ al-Fataawa, 25/246
Undoubtedly blood is created from food and drink, so when a person eats and drinks, the passages through which the devils flow – which is the blood – become wide. But if a person fasts, the passages through which the devils flow become narrow, so hearts are motivated to do good deeds, and to give up evil deeds.
6 – The fasting person is training himself to remember that Allah is always watching, so he gives up the things that he desires even though he is able to take them, because he knows that Allah can see him.
7 – Fasting means developing an attitude of asceticism towards this world and its desires, and seeking that which is with Allah.
8 – It makes the Muslim get used to doing a great deal of acts of worship, because the fasting person usually does more acts of worship and gets used to that.
These are some of the reasons why fasting is enjoined. We ask Allah to help us to achieve them and to worship Him properly.
And Allah knows best.
See Tafseer al-Sa’di, p. 116; Ibn al-Qayyim’s footnotes on al-Rawd al-Murabba’, 3/344; al-Mawsoo’ah al-Fiqhiyyah, 28/9.
SOURCE:
Islam Q&A
Firstly we must note that one of the names of Allah is al-Hakeem (the Most Wise). The word Hakeem is derived from the same root as hukm (ruling) and hikmah (wisdom). Allah alone is the One Who issues rulings, and His rulings are the most wise and perfect.
Secondly:
Allah does not prescribe any ruling but there is great wisdom behind it, which we may understand, or our minds may not be guided to understand it. We may know some of it but a great deal is hidden from us.
Thirdly:
Allah has mentioned the reason and wisdom behind His enjoining of fasting upon us, as He says:
“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:183]
Fasting is a means of attaining taqwa (piety, being conscious of Allah), and taqwa means doing that which Allah has enjoined and avoiding that which He has forbidden.
Fasting is one of the greatest means of helping a person to fulfil the commands of Islam.
The scholars (may Allah have mercy on them) have mentioned some of the reasons why fasting is prescribed, all of which are characteristics of taqwa, but there is nothing wrong with quoting them here, to draw the attention of fasting people to them and make them keen to attain them.
Among the reasons behind fasting are:
1 – Fasting is a means that makes us appreciate and give thanks for pleasures. For fasting means giving up eating, drinking and intercourse, which are among the greatest pleasures. By giving them up for a short time, we begin to appreciate their value. Because the blessings of Allah are not recognized, but when you abstain from them, you begin to recognize them, so this motivates you to be grateful for them.
2 – Fasting is a means of giving up haraam things, because if a person can give up halaal things in order to please Allah and for fear of His painful torment, then he will be more likely to refrain from haraam things. So fasting is a means of avoiding the things that Allah has forbidden.
3 – Fasting enables us to control our desires, because when a person is full his desires grow, but if he is hungry then his desire becomes weak. Hence the Prophet (peace and blessings of Allah be upon him) said: “O young men! Whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and protecting one’s chastity. Whoever cannot do that, let him fast, for it will be a shield for him.”
4 – Fasting makes us feel compassion and empathy towards the poor, because when the fasting person tastes the pain of hunger for a while, he remembers those who are in this situation all the time, so he will hasten to do acts of kindness to them and show compassion towards them. So fasting is a means of feeling empathy with the poor.
5 – Fasting humiliates and weakens the Shaytaan; it weakens the effects of his whispers (waswaas) on a person and reduces his sins. That is because the Shaytaan “flows through the son of Adam like blood” as the Prophet (peace and blessings of Allah be upon him) said, but fasting narrows the passages through which the Shaytaan flows, so his influence grows less.
Shaykh al-Islam said in Majmoo’ al-Fataawa, 25/246
Undoubtedly blood is created from food and drink, so when a person eats and drinks, the passages through which the devils flow – which is the blood – become wide. But if a person fasts, the passages through which the devils flow become narrow, so hearts are motivated to do good deeds, and to give up evil deeds.
6 – The fasting person is training himself to remember that Allah is always watching, so he gives up the things that he desires even though he is able to take them, because he knows that Allah can see him.
7 – Fasting means developing an attitude of asceticism towards this world and its desires, and seeking that which is with Allah.
8 – It makes the Muslim get used to doing a great deal of acts of worship, because the fasting person usually does more acts of worship and gets used to that.
These are some of the reasons why fasting is enjoined. We ask Allah to help us to achieve them and to worship Him properly.
And Allah knows best.
See Tafseer al-Sa’di, p. 116; Ibn al-Qayyim’s footnotes on al-Rawd al-Murabba’, 3/344; al-Mawsoo’ah al-Fiqhiyyah, 28/9.
SOURCE:
Islam Q&A
Night Prayer during Ramadhan (Al-Qiyaam or Taraweeh)
Abu Hurayrah (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to encourage us to pray at night in Ramadan, without making it obligatory. Then he said, ‘Whoever prays at night in Ramadan out of faith and the hope of reward, all his previous sins will be forgiven.’ When the Messenger of Allah (peace and blessings of Allah be upon him) died, this is how things were (i.e., Taraaweeh was not prayed in congregation), and this is how they remained during the khilaafah of Abu Bakr (may Allah be pleased with him), until the beginning of the khilaafah of Umar (may Allah be pleased with him).”
Amr ibn Murrah al-Juhani said: “A man from Qudaaah came to the Messenger of Allah (peace and blessings of Allah be upon him) and said, ‘O Messenger of Allah! What do you think if I testify that there is no god except Allah, and that you, Muhammad, are His Messenger, and I pray the five daily prayers, and fast in the month (of Ramadan), and pray at night in Ramadan, and pay zakaah?’ The Prophet (peace and blessings of Allah be upon him) said: ‘Whoever dies on that will be among the siddeeqeen (those who tell the truth) and the martyrs.’”
Laylat al-Qadr and its timing
2 The best of its nights is Laylat al-Qadr, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever prays at night during Laylat al-Qadr {and manages to catch it} out of faith and the hope of reward, all his previous sins will be forgiven.”
3 According to the most correct opinion, it is the twenty-seventh night of Ramadan. Most of the ahaadeeth state this, such as the hadeeth of Zurr ibn Hubaysh, who said: “I heard Ubayy ibn Ka’b saying and it was said to him that Abd-Allaah ibn Masood said: ‘Whoever follows the Sunnah will catch Laylat al-Qadr! Ubayy (may Allah be pleased with him) said: ‘May Allah have mercy on him, he did not want people to take it for granted and only stay up to pray on one night. By the One besides Whom there is no other god, it is in Ramadan he was swearing without a doubt and by Allah, I do know which night it is. It is the night in which the Messenger of Allah (peace and blessings of Allah be upon him) commanded us to pray (qiyaam). It is the night the morning of which is the twenty seventh, and the sign of it is that the sun rises on that morning white and without rays.’”
In another report, this was attributed to the Prophet (peace and blessings of Allah be upon him).
(Reported by Muslim and others).
Praying qiyaam in congregation
It is allowed to pray qiyaam in congregation, indeed it is better than praying individually, because this is what the Prophet (peace and blessings of Allah be upon him) did himself and explained its virtues. Abu Dharr (may Allah be pleased with him) said: “We fasted Ramadan with the Messenger of Allah (peace and blessings of Allah be upon him) and he did not lead us in qiyaam at all until there were only seven days left, when he led us in prayer until a third of the night had passed. When there were six days left, he did not lead us in qiyaam. When there were five days left, he led us in prayer until half the night had passed. I said, O Messenger of Allah, I wish that you had continued until the end of the night. He said, ‘If a man prays with the imaam until he finishes, it will be counted as if he prayed the whole night.’ When there were four nights left, he did not lead us in qiyaam. When there were three nights left, he brought together his family, his wives and the people, and led us in qiyaam until we were afraid that we would miss al-falaah. I asked, ‘What is al-falaah? he said, Suhoor. Then he did not lead us in qiyaam for the rest of the month.’”
(Saheeh hadeeth reported by the authors of Sunan).
The reason why the Prophet (peace and blessings of Allah be upon him) did not continually lead the people in praying qiyaam in congregation
5 - The Prophet (peace and blessings of Allah be upon him) did not lead them in qiyaam for the rest of the month because he feared that it would then become obligatory, and they would not be able to do it, as is stated in the hadeeth of Aa’ishah reported in al-Saheehayn and elsewhere. Following the death of the Prophet (peace and blessings of Allah be upon him), that fear was no longer a factor, because Allah had completed the religion. The reason for not praying qiyaam in congregation during Ramadan no longer applied, and the previous ruling, that congregational prayer is something prescribed in Islam, remained in effect. So Umar (may Allah be pleased with him) revived the practice, as is recorded in Saheeh al-Bukhaari and elsewhere.
Women can pray qiyaam in congregation
Women can attend the prayers too, as is stated in the hadeeth of Abu Dharr referred to above. Indeed, it is permissible to appoint an imaam just for them, apart from the imaam of the men. It was proven that when Umar (may Allah be pleased with him) gathered the people to pray qiyaam, he appointed Ubayy ibn Ka’b to lead the men and Sulaymaan ibn Abi Hathmah to lead the women. Arfajah al-Thaqafi said: “Ali ibn Abi Taalib (may Allah be pleased with him) used to command the people to pray during the night in Ramadan, and he would appoint an imaam for the men and an imaam for the women. I was the imaam for the women.”
I say: this is fine in my view so long as the mosque is big enough so that they will not disturb one another.
Number of rak’ahs of qiyaam
7 The number of rak’ahs is eleven, and it is preferable in our opinion not to exceed this number, following the practice of the Messenger of Allah (peace and blessings of Allah be upon him), because he never did more than that in his life. Aa’ishah (may Allah be pleased with her) was asked about how he prayed in Ramadan. She said, “The Messenger of Allah (peace and blessings of Allah be upon him) never prayed more than eleven rak’ahs (of qiyaam), whether during Ramadan or any other time. He would pray four, and don’t ask me how beautiful or how long they were. Then he would pray four, and don’t ask me how beautiful or how long they were. Then he would pray three.”
(Reported by al-Bukhaari, Muslim and others).
8- A person may do less than that, even if it is only one rak’ah of witr, because of the evidence that the Prophet (peace and blessings of Allah be upon him) did this and spoke about it.
With regard to him doing it: Aa’ishah (may Allah be pleased with her) was asked how many rak’ahs the Messenger of Allah (peace and blessings of Allah be upon him) used to pray in witr? She said, “He used to pray four and three, or six and three, or ten and three. He never used to pray less than seven, or more than thirteen.”
(Reported by Abu Dawood, Ahmad and others).
With regard to him speaking about it, he said: “Witr is true, so whoever wishes can pray five, and whoever wishes can pray three, and whoever wishes can pray one.”
Reciting Quran in qiyaam
9 As regards reciting from the Quran during qiyaam, whether in Ramadan or at other times, the Prophet (peace and blessings of Allah be upon him) did not set a limit or state what was too much or too little. His recitation used to vary; sometimes it would be long, at other times short. Sometimes in every rak’ah he would recite the equivalent of Yaa ayyuha’l-muzammil, which is twenty aayaat; sometimes he would recite the equivalent of fifty aayaat. He used to say, “Whoever prays at night and reads one hundred aayaat will not be recorded as one of the negligent.” According to another hadeeth: & #147; “and reads two hundred aayaat will be recorded as one of the devout and sincere believers.”
When he was sick, the Prophet (peace and blessings of Allah be upon him) recited the seven long soorahs in his night prayers, i.e., al-Baqarah, Aal ‘Imraan, al-Nisaa’, al-Maa’idah, al-An’aam, al-A’raaf and al-Tawbah.
In the account of Hudhayfah ibn al-Yamaan praying behind the Prophet (peace and blessings of Allah be upon him), in one rakah he recited al-Baqarah, al-Nisa and Aal ‘Imraan, and he recited them in a slow and measured tone. It is proven with the soundest (most saheeh) of isnaads that when Umar (may Allah be pleased with him) appointed Ubayy ibn Ka’b to lead the people in praying eleven rakahs in Ramadan, Ubayy used to recite aayaat by the hundreds, so that the people behind him would be leaning on sticks because the prayers were so long, and they did not finish until just before Fajr.
It is also reported in a saheeh account that Umar called the readers during Ramadan, and told the fastest of them to recite thirty aayaat, the moderate ones to recite twenty-five aayaat, and the slowest ones to recite twenty aayaat.
However, if a person is praying qiyaam by himself, he can make it as long as he wishes; if others agree with the imaam, he may also make it as long as he wishes. The longer it is, the better, but a person should not go to extremes and spend the whole night in qiyaam, except on rare occasions, following the example of the Prophet (peace and blessings of Allah be upon him) who said: “The best guidance is the guidance of Muhammad.” If a person is praying as an imaam, he should make it only as long as is easy for the people behind him, because the Prophet (peace and blessings of Allah be upon him) said: “If any of you leads the people in prayer, let him make it short, because among them are the young and the old, the weak, and those who have pressing needs. But if he is praying alone, let him make it as long as he likes.”
The timing of qiyaam
10 The time for praying qiyaam is from after Isha until Fajr, because the Prophet (peace and blessings of Allah be upon him) said: “Allah has added one more prayer for you, which is witr, so pray it between Salaat al-‘Isha and Salaat al-Fajr.”
11 Praying at the end of the night is better, for those who can manage it, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever is afraid that he will not get up at the end of the night, let him pray witr at the beginning of the night, but whoever feels that he will be able to get up at the end of the night, let him pray witr at the end of the night, for prayer at the end of the night is witnessed [by the angels], and that is better.”
12 If it is the matter of choosing between praying in congregation at the beginning of the night and praying alone at the end of the night, it is preferable to pray with the jamaa’ah, because that is counted as if one had prayed the whole night through.
This is what the Sahaabah did at the time of Umar (may Allah be pleased with him). Abd al-Rahmaan ibn Abd al-Qaari said: “I went out with Umar ibn al-Khattaab to the mosque one night during Ramadan, and saw the people scattered throughout the mosque, some praying individually, and some praying in small groups. He said, ‘By Allah, I think that if I gathered all of them behind one reader it would be better.’ So he resolved to do that, and he gathered them behind Ubayy ibn Ka’b. Then I went with him on another night, and the people were all praying behind their reader, and Umar said, ‘What a good innovation this is. What they sleep and miss (meaning the latter part of the night) is better than what they are doing, the people used to pray qiyaam at the beginning of the night.”
Zayd ibn Wahb said: “Abd-Allaah used to lead us in prayer in Ramadan, and he used to finish at night.”
13 The Prophet (peace and blessings of Allah be upon him) forbade praying witr as three rak’ahs, and explained this by saying: “Do not make it resemble Salaat al-Maghrib.” Therefore the person who wants to pray three rak’ahs for witr must find a way to make it different (from Maghrib). There are two ways he can do this: either by giving salaam after the first two rak’ahs, which is the best way; or by not sitting after the first two rak’ahs (i.e., praying three rak’ahs non-stop). And Allah knows best.
Recitation during three rak’ahs of witr
14 It is Sunnah to recite Sabbih ismi Rabbika al-‘A’laa in the first rak’ah, Qul Yaa ayyuha’l-Kaafiroon in the second rak’ah, and Qul Huwa Allahu ahad in the third rak’ah. Sometimes Qul a’oodhu bi Rabbi’l-Falaq and Qul a’oodhu bi Rabbi’l-Naas may be added as well.
It was reported in a saheeh report that the Prophet (peace and blessings of Allah be upon him) once recited one hundred aayaat of Soorat al-Nisa in one rak’ah of witr.
Du’aa’ al-Qunoot
15 A person may also humble himself before Allah by reciting the du’aa which the Prophet (peace and blessings of Allaah be upon him) taught to his grandson al-Hasan ibn Ali (may Allah be pleased with him), which is:
Allaahumma’hdinee fiman hadayta wa ‘aafinee fiman ‘aafayta wa tawallanee fiman tawallayta wa baarik lee fimaa a’tayta wa qinee sharra maa qadayt, fa innaka taqdee wa laa yuqdaa ‘alayk. Wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayt. Tabaarakta Rabbanaa wa ta’aalayt. Laa majaa minka illa ilayk.
(O Allah, guide me along with those whom You have guided, pardon me along with those whom You have pardoned, be an ally to me along with those whom You are an ally to, and bless for me that which You have bestowed. Protect me from the evil You have decreed for verily You decree and none can decree over You. For surety, he whom You show allegiance to is never abased and he whom You take an enemy is never honored and mighty. O our Lord, Blessed and Exalted are You. There is no refuge from You except with You).
Sometimes one may send blessings on the Prophet (peace and blessings of Allah be upon him), and there is nothing wrong with adding other du’aa’s that are known from the Sunnah.
16 There is nothing wrong with reciting Qunoot after rukoo, or with adding curses against the kuffaar, sending blessings on the Prophet (peace and blessings of Allah be upon him) or praying for the Muslims in the second half of Ramadan, because it is proven that the imaam used to do this at the time of Umar (may Allah be pleased with him). At the end of the hadeeth of Abd al-Rahmaan ibn Ubayd al-Qaari mentioned above, it says: “They used to curse the kuffaar in the middle, saying:
‘Allaahumma qaatil al-kafarata alladheena yasuddoona ‘an sabeelik wa yukadhdhiboona rusulak wa laa yu’minoona bi wa’dik. Wa khaalif bayna kalimatihim wa alqi fi quloobihim al-ru’b wa alqi ‘alayhim rijzaka wa ‘adhaabak ilaah al-haqq.
(O Allah, destroy the kuffaar who are trying to prevent people from following Your path, who deny Your Messengers and who do not believe in Your promise (the Day of Judgement). Make them disunited, fill their hearts with terror and send Your wrath and punishment against them, O God of Truth).”
Then he would send blessings on the Prophet (peace and blessings of Allah be upon him), and pray for good for the Muslims as much as he could, and seek forgiveness for the believers.
After he had finished cursing the kuffaar, sending blessings on the Prophet, seeking forgiveness for the believing men and women and asking for his own needs, he would say:
‘Allaahumma iyyaaka na’bud wa laka nusalli wa najud, wa ilayka nas’aa wa nahfud, wa narju rahmataka rabbanaa wa nakhaafu ‘adhaabak al-jadd. Inna ‘adhaabaka liman ‘aadayta mulhaq.
(O Allah, You do we worship, to You do we pray and prostrate, for Your sake we strive and toil. We place our hope in Your Mercy, O our Lord, and we fear Your mighty punishment, for Your punishment will certainly overtake the one whom You have taken as an enemy).” Then he would say ‘Allaahu akbar’ and go down in sujood.
What should be said at the end of witr
17 It is Sunnah to say at the end of witr (before or after the salaam):
“Allaahumma innee a’oodhu bi ridaaka min sakhatika wa bi mu’aafaatika min ‘aqoobatika, wa a’oodhu bika minka. La uhsee thanaa’an ‘alayka, anta kamaa athnayta ‘ala nafsik.
(O Allah, I seek refuge in Your good pleasure from Your wrath, and in Your protection from Your punishment. I seek refuge with You from You. I cannot praise You enough, and You are as You have praised Yourself).”
18 When he gave salaam at the end of witr, he said: Subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos (Glory be to the Sovereign, the Most Holy), elongating the syllables, and raising his voice the third time.
Two rak’ahs after witr
19 A person may pray two rak’ahs after witr if he wishes; because it is proven that the Prophet (peace and blessings of Allah be upon him) did this. Indeed, he said, “This traveling is exhausting and difficult, so after any one of you prays witr, let him pray two rak’ahs. If he wakes up, this is fine, otherwise these two rak’ahs will be counted for him.
20 It is Sunnah to recite Idha zulzilat al-ard and Qul yaa ayyuhal-kaafiroon in these two rak’ahs.
From Qiyaam Ramadaan by al-Albaani
SOURCE:
Islam Q&A
Amr ibn Murrah al-Juhani said: “A man from Qudaaah came to the Messenger of Allah (peace and blessings of Allah be upon him) and said, ‘O Messenger of Allah! What do you think if I testify that there is no god except Allah, and that you, Muhammad, are His Messenger, and I pray the five daily prayers, and fast in the month (of Ramadan), and pray at night in Ramadan, and pay zakaah?’ The Prophet (peace and blessings of Allah be upon him) said: ‘Whoever dies on that will be among the siddeeqeen (those who tell the truth) and the martyrs.’”
Laylat al-Qadr and its timing
2 The best of its nights is Laylat al-Qadr, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever prays at night during Laylat al-Qadr {and manages to catch it} out of faith and the hope of reward, all his previous sins will be forgiven.”
3 According to the most correct opinion, it is the twenty-seventh night of Ramadan. Most of the ahaadeeth state this, such as the hadeeth of Zurr ibn Hubaysh, who said: “I heard Ubayy ibn Ka’b saying and it was said to him that Abd-Allaah ibn Masood said: ‘Whoever follows the Sunnah will catch Laylat al-Qadr! Ubayy (may Allah be pleased with him) said: ‘May Allah have mercy on him, he did not want people to take it for granted and only stay up to pray on one night. By the One besides Whom there is no other god, it is in Ramadan he was swearing without a doubt and by Allah, I do know which night it is. It is the night in which the Messenger of Allah (peace and blessings of Allah be upon him) commanded us to pray (qiyaam). It is the night the morning of which is the twenty seventh, and the sign of it is that the sun rises on that morning white and without rays.’”
In another report, this was attributed to the Prophet (peace and blessings of Allah be upon him).
(Reported by Muslim and others).
Praying qiyaam in congregation
It is allowed to pray qiyaam in congregation, indeed it is better than praying individually, because this is what the Prophet (peace and blessings of Allah be upon him) did himself and explained its virtues. Abu Dharr (may Allah be pleased with him) said: “We fasted Ramadan with the Messenger of Allah (peace and blessings of Allah be upon him) and he did not lead us in qiyaam at all until there were only seven days left, when he led us in prayer until a third of the night had passed. When there were six days left, he did not lead us in qiyaam. When there were five days left, he led us in prayer until half the night had passed. I said, O Messenger of Allah, I wish that you had continued until the end of the night. He said, ‘If a man prays with the imaam until he finishes, it will be counted as if he prayed the whole night.’ When there were four nights left, he did not lead us in qiyaam. When there were three nights left, he brought together his family, his wives and the people, and led us in qiyaam until we were afraid that we would miss al-falaah. I asked, ‘What is al-falaah? he said, Suhoor. Then he did not lead us in qiyaam for the rest of the month.’”
(Saheeh hadeeth reported by the authors of Sunan).
The reason why the Prophet (peace and blessings of Allah be upon him) did not continually lead the people in praying qiyaam in congregation
5 - The Prophet (peace and blessings of Allah be upon him) did not lead them in qiyaam for the rest of the month because he feared that it would then become obligatory, and they would not be able to do it, as is stated in the hadeeth of Aa’ishah reported in al-Saheehayn and elsewhere. Following the death of the Prophet (peace and blessings of Allah be upon him), that fear was no longer a factor, because Allah had completed the religion. The reason for not praying qiyaam in congregation during Ramadan no longer applied, and the previous ruling, that congregational prayer is something prescribed in Islam, remained in effect. So Umar (may Allah be pleased with him) revived the practice, as is recorded in Saheeh al-Bukhaari and elsewhere.
Women can pray qiyaam in congregation
Women can attend the prayers too, as is stated in the hadeeth of Abu Dharr referred to above. Indeed, it is permissible to appoint an imaam just for them, apart from the imaam of the men. It was proven that when Umar (may Allah be pleased with him) gathered the people to pray qiyaam, he appointed Ubayy ibn Ka’b to lead the men and Sulaymaan ibn Abi Hathmah to lead the women. Arfajah al-Thaqafi said: “Ali ibn Abi Taalib (may Allah be pleased with him) used to command the people to pray during the night in Ramadan, and he would appoint an imaam for the men and an imaam for the women. I was the imaam for the women.”
I say: this is fine in my view so long as the mosque is big enough so that they will not disturb one another.
Number of rak’ahs of qiyaam
7 The number of rak’ahs is eleven, and it is preferable in our opinion not to exceed this number, following the practice of the Messenger of Allah (peace and blessings of Allah be upon him), because he never did more than that in his life. Aa’ishah (may Allah be pleased with her) was asked about how he prayed in Ramadan. She said, “The Messenger of Allah (peace and blessings of Allah be upon him) never prayed more than eleven rak’ahs (of qiyaam), whether during Ramadan or any other time. He would pray four, and don’t ask me how beautiful or how long they were. Then he would pray four, and don’t ask me how beautiful or how long they were. Then he would pray three.”
(Reported by al-Bukhaari, Muslim and others).
8- A person may do less than that, even if it is only one rak’ah of witr, because of the evidence that the Prophet (peace and blessings of Allah be upon him) did this and spoke about it.
With regard to him doing it: Aa’ishah (may Allah be pleased with her) was asked how many rak’ahs the Messenger of Allah (peace and blessings of Allah be upon him) used to pray in witr? She said, “He used to pray four and three, or six and three, or ten and three. He never used to pray less than seven, or more than thirteen.”
(Reported by Abu Dawood, Ahmad and others).
With regard to him speaking about it, he said: “Witr is true, so whoever wishes can pray five, and whoever wishes can pray three, and whoever wishes can pray one.”
Reciting Quran in qiyaam
9 As regards reciting from the Quran during qiyaam, whether in Ramadan or at other times, the Prophet (peace and blessings of Allah be upon him) did not set a limit or state what was too much or too little. His recitation used to vary; sometimes it would be long, at other times short. Sometimes in every rak’ah he would recite the equivalent of Yaa ayyuha’l-muzammil, which is twenty aayaat; sometimes he would recite the equivalent of fifty aayaat. He used to say, “Whoever prays at night and reads one hundred aayaat will not be recorded as one of the negligent.” According to another hadeeth: & #147; “and reads two hundred aayaat will be recorded as one of the devout and sincere believers.”
When he was sick, the Prophet (peace and blessings of Allah be upon him) recited the seven long soorahs in his night prayers, i.e., al-Baqarah, Aal ‘Imraan, al-Nisaa’, al-Maa’idah, al-An’aam, al-A’raaf and al-Tawbah.
In the account of Hudhayfah ibn al-Yamaan praying behind the Prophet (peace and blessings of Allah be upon him), in one rakah he recited al-Baqarah, al-Nisa and Aal ‘Imraan, and he recited them in a slow and measured tone. It is proven with the soundest (most saheeh) of isnaads that when Umar (may Allah be pleased with him) appointed Ubayy ibn Ka’b to lead the people in praying eleven rakahs in Ramadan, Ubayy used to recite aayaat by the hundreds, so that the people behind him would be leaning on sticks because the prayers were so long, and they did not finish until just before Fajr.
It is also reported in a saheeh account that Umar called the readers during Ramadan, and told the fastest of them to recite thirty aayaat, the moderate ones to recite twenty-five aayaat, and the slowest ones to recite twenty aayaat.
However, if a person is praying qiyaam by himself, he can make it as long as he wishes; if others agree with the imaam, he may also make it as long as he wishes. The longer it is, the better, but a person should not go to extremes and spend the whole night in qiyaam, except on rare occasions, following the example of the Prophet (peace and blessings of Allah be upon him) who said: “The best guidance is the guidance of Muhammad.” If a person is praying as an imaam, he should make it only as long as is easy for the people behind him, because the Prophet (peace and blessings of Allah be upon him) said: “If any of you leads the people in prayer, let him make it short, because among them are the young and the old, the weak, and those who have pressing needs. But if he is praying alone, let him make it as long as he likes.”
The timing of qiyaam
10 The time for praying qiyaam is from after Isha until Fajr, because the Prophet (peace and blessings of Allah be upon him) said: “Allah has added one more prayer for you, which is witr, so pray it between Salaat al-‘Isha and Salaat al-Fajr.”
11 Praying at the end of the night is better, for those who can manage it, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever is afraid that he will not get up at the end of the night, let him pray witr at the beginning of the night, but whoever feels that he will be able to get up at the end of the night, let him pray witr at the end of the night, for prayer at the end of the night is witnessed [by the angels], and that is better.”
12 If it is the matter of choosing between praying in congregation at the beginning of the night and praying alone at the end of the night, it is preferable to pray with the jamaa’ah, because that is counted as if one had prayed the whole night through.
This is what the Sahaabah did at the time of Umar (may Allah be pleased with him). Abd al-Rahmaan ibn Abd al-Qaari said: “I went out with Umar ibn al-Khattaab to the mosque one night during Ramadan, and saw the people scattered throughout the mosque, some praying individually, and some praying in small groups. He said, ‘By Allah, I think that if I gathered all of them behind one reader it would be better.’ So he resolved to do that, and he gathered them behind Ubayy ibn Ka’b. Then I went with him on another night, and the people were all praying behind their reader, and Umar said, ‘What a good innovation this is. What they sleep and miss (meaning the latter part of the night) is better than what they are doing, the people used to pray qiyaam at the beginning of the night.”
Zayd ibn Wahb said: “Abd-Allaah used to lead us in prayer in Ramadan, and he used to finish at night.”
13 The Prophet (peace and blessings of Allah be upon him) forbade praying witr as three rak’ahs, and explained this by saying: “Do not make it resemble Salaat al-Maghrib.” Therefore the person who wants to pray three rak’ahs for witr must find a way to make it different (from Maghrib). There are two ways he can do this: either by giving salaam after the first two rak’ahs, which is the best way; or by not sitting after the first two rak’ahs (i.e., praying three rak’ahs non-stop). And Allah knows best.
Recitation during three rak’ahs of witr
14 It is Sunnah to recite Sabbih ismi Rabbika al-‘A’laa in the first rak’ah, Qul Yaa ayyuha’l-Kaafiroon in the second rak’ah, and Qul Huwa Allahu ahad in the third rak’ah. Sometimes Qul a’oodhu bi Rabbi’l-Falaq and Qul a’oodhu bi Rabbi’l-Naas may be added as well.
It was reported in a saheeh report that the Prophet (peace and blessings of Allah be upon him) once recited one hundred aayaat of Soorat al-Nisa in one rak’ah of witr.
Du’aa’ al-Qunoot
15 A person may also humble himself before Allah by reciting the du’aa which the Prophet (peace and blessings of Allaah be upon him) taught to his grandson al-Hasan ibn Ali (may Allah be pleased with him), which is:
Allaahumma’hdinee fiman hadayta wa ‘aafinee fiman ‘aafayta wa tawallanee fiman tawallayta wa baarik lee fimaa a’tayta wa qinee sharra maa qadayt, fa innaka taqdee wa laa yuqdaa ‘alayk. Wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayt. Tabaarakta Rabbanaa wa ta’aalayt. Laa majaa minka illa ilayk.
(O Allah, guide me along with those whom You have guided, pardon me along with those whom You have pardoned, be an ally to me along with those whom You are an ally to, and bless for me that which You have bestowed. Protect me from the evil You have decreed for verily You decree and none can decree over You. For surety, he whom You show allegiance to is never abased and he whom You take an enemy is never honored and mighty. O our Lord, Blessed and Exalted are You. There is no refuge from You except with You).
Sometimes one may send blessings on the Prophet (peace and blessings of Allah be upon him), and there is nothing wrong with adding other du’aa’s that are known from the Sunnah.
16 There is nothing wrong with reciting Qunoot after rukoo, or with adding curses against the kuffaar, sending blessings on the Prophet (peace and blessings of Allah be upon him) or praying for the Muslims in the second half of Ramadan, because it is proven that the imaam used to do this at the time of Umar (may Allah be pleased with him). At the end of the hadeeth of Abd al-Rahmaan ibn Ubayd al-Qaari mentioned above, it says: “They used to curse the kuffaar in the middle, saying:
‘Allaahumma qaatil al-kafarata alladheena yasuddoona ‘an sabeelik wa yukadhdhiboona rusulak wa laa yu’minoona bi wa’dik. Wa khaalif bayna kalimatihim wa alqi fi quloobihim al-ru’b wa alqi ‘alayhim rijzaka wa ‘adhaabak ilaah al-haqq.
(O Allah, destroy the kuffaar who are trying to prevent people from following Your path, who deny Your Messengers and who do not believe in Your promise (the Day of Judgement). Make them disunited, fill their hearts with terror and send Your wrath and punishment against them, O God of Truth).”
Then he would send blessings on the Prophet (peace and blessings of Allah be upon him), and pray for good for the Muslims as much as he could, and seek forgiveness for the believers.
After he had finished cursing the kuffaar, sending blessings on the Prophet, seeking forgiveness for the believing men and women and asking for his own needs, he would say:
‘Allaahumma iyyaaka na’bud wa laka nusalli wa najud, wa ilayka nas’aa wa nahfud, wa narju rahmataka rabbanaa wa nakhaafu ‘adhaabak al-jadd. Inna ‘adhaabaka liman ‘aadayta mulhaq.
(O Allah, You do we worship, to You do we pray and prostrate, for Your sake we strive and toil. We place our hope in Your Mercy, O our Lord, and we fear Your mighty punishment, for Your punishment will certainly overtake the one whom You have taken as an enemy).” Then he would say ‘Allaahu akbar’ and go down in sujood.
What should be said at the end of witr
17 It is Sunnah to say at the end of witr (before or after the salaam):
“Allaahumma innee a’oodhu bi ridaaka min sakhatika wa bi mu’aafaatika min ‘aqoobatika, wa a’oodhu bika minka. La uhsee thanaa’an ‘alayka, anta kamaa athnayta ‘ala nafsik.
(O Allah, I seek refuge in Your good pleasure from Your wrath, and in Your protection from Your punishment. I seek refuge with You from You. I cannot praise You enough, and You are as You have praised Yourself).”
18 When he gave salaam at the end of witr, he said: Subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos (Glory be to the Sovereign, the Most Holy), elongating the syllables, and raising his voice the third time.
Two rak’ahs after witr
19 A person may pray two rak’ahs after witr if he wishes; because it is proven that the Prophet (peace and blessings of Allah be upon him) did this. Indeed, he said, “This traveling is exhausting and difficult, so after any one of you prays witr, let him pray two rak’ahs. If he wakes up, this is fine, otherwise these two rak’ahs will be counted for him.
20 It is Sunnah to recite Idha zulzilat al-ard and Qul yaa ayyuhal-kaafiroon in these two rak’ahs.
From Qiyaam Ramadaan by al-Albaani
SOURCE:
Islam Q&A
Wednesday, August 19, 2009
Uttering the intention to fast out loud is an innovation (bid’ah)
Question:
In India we make the niyah of Saum as "ALLAH HUMMA ASOOMO JADAN LAKA FAGFIRLEE MA KADDAMTU WA MA AKHARTU", I am not sure of the meaning, but is it the right niyah?if yes please explain the meaning or please give me the right niyah proved by Quran and Hadith.
Answer:
Praise be to Allaah.
The Ramadaan fast and other acts of worship are not valid unless accompanied by the proper intention, because the Prophet (peace and blessings of Allaah be upon him) said: “Actions are but by intentions, and everyone shall have but that which he intended…”
(Narrated by al-Bukhaari, 1; Muslim, 1907)
The intention is subject to the condition that it be made at night, before the dawn comes, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not intend to fast before dawn, there is no fast for him.” Narrated by al-Tirmidhi, 730. According to a version narrated by al-Nasaa’i (2334): “Whoever does not intend to fast from the night before, there is no fast for him.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 573. What is meant is that whoever does not intend to fast and resolve to do so from the night before, his fast is not valid.
The intention (niyyah) is an action of the heart. The Muslim should resolve in his heart that he is going to fast tomorrow. It is not prescribed for him to utter it out loud and say, “I intend to fast” or “I will fast tomorrow” or other phrases that have been innovated by some people. The correct intention is when a person resolves in his heart that he is going to fast tomorrow.
Hence Shaykh al-Islam Ibn Taymiyah said in al-Ikhtiyaaraat (p. 191):
If it crosses a person’s mind that he is going to fast tomorrow, then he has made the intention.
The Standing Committee was asked:
How should a person intend to fast Ramadan?
They replied:
The intention is done by resolving to fast. It is essential that the intention to fast Ramadaan be made every night.
Fataawa al-Lajnah al-Daa’imah, 10/246
And Allaah knows best.
Islam Q&A
Fatwa No. 37643
In India we make the niyah of Saum as "ALLAH HUMMA ASOOMO JADAN LAKA FAGFIRLEE MA KADDAMTU WA MA AKHARTU", I am not sure of the meaning, but is it the right niyah?if yes please explain the meaning or please give me the right niyah proved by Quran and Hadith.
Answer:
Praise be to Allaah.
The Ramadaan fast and other acts of worship are not valid unless accompanied by the proper intention, because the Prophet (peace and blessings of Allaah be upon him) said: “Actions are but by intentions, and everyone shall have but that which he intended…”
(Narrated by al-Bukhaari, 1; Muslim, 1907)
The intention is subject to the condition that it be made at night, before the dawn comes, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not intend to fast before dawn, there is no fast for him.” Narrated by al-Tirmidhi, 730. According to a version narrated by al-Nasaa’i (2334): “Whoever does not intend to fast from the night before, there is no fast for him.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 573. What is meant is that whoever does not intend to fast and resolve to do so from the night before, his fast is not valid.
The intention (niyyah) is an action of the heart. The Muslim should resolve in his heart that he is going to fast tomorrow. It is not prescribed for him to utter it out loud and say, “I intend to fast” or “I will fast tomorrow” or other phrases that have been innovated by some people. The correct intention is when a person resolves in his heart that he is going to fast tomorrow.
Hence Shaykh al-Islam Ibn Taymiyah said in al-Ikhtiyaaraat (p. 191):
If it crosses a person’s mind that he is going to fast tomorrow, then he has made the intention.
The Standing Committee was asked:
How should a person intend to fast Ramadan?
They replied:
The intention is done by resolving to fast. It is essential that the intention to fast Ramadaan be made every night.
Fataawa al-Lajnah al-Daa’imah, 10/246
And Allaah knows best.
Islam Q&A
Fatwa No. 37643
Sunday, August 16, 2009
Are Suicide Bombings OK?
I present excerpts from the Fatwas of some of the most prominent Islamic scholars who were/are among the senior scholars of Saudi Arabia.
Sheikh Bin Baz:
"As for someone killing himself by booby-trapping his body with explosives, thereby killing others and himself, this is wrong and completely impermissible. Rather, he should fight alongside the Muslims only when fighting is legitimately legislated. As for the actions of (some of) the Palestinians (and others today), they are wrong and produce no benefit. Instead, they must call to Allah by teaching, guiding, and advising and not by such actions as these."
Source: Taken from the cassette Fatawaa Al-'Ulamaa Fil-Jihad.
Sheikh Saleh Al-Uthaymeen:
"My opinion on this is that it is nothing but suicide and that such a person could be punished in Hell just as has been authentically reported from the Prophet... I believe there's no excuse for someone to commit a crime like this during our time because it's a disreputable, modern-day form of suicide that's become widespread among people... And most of these people want nothing more than revenge on their enemies no matter how they achieve it – whether by permissible or forbidden means. They want nothing but to relieve their thirst for revenge."
– Taken from Ad-Da'wah magazine (issue no. 1598, 2/28/1418 Hijrah which corresponds to 7/3/1997). Translated by Abu Az-Zubayr Harrison
Sheikh Saleh Al-Fawzan:
"Those people who carry out these kinds of acts assuming they are calling to the Book of Allah and the Sunnah of His Messenger, they themselves are in need of being called back to (Islam and need to be educated about it)! How could someone be promoting Islam among people while at the same time carrying out explosions and acts of destruction? This is not calling to Islam and propagation. Instead, it's deterrence and repelling (people from Islam).
Did the Prophet propagate the religion this way? When he was in Makkah, was there even a single day that he or his companions destroyed anything or carried out any act of devastation? Of course not, he did the very opposite; he used to call (people)to his Lord with wisdom and good preaching, requesting the people to join and assist him in this. He never carried out any destructive acts among people because this harms the Muslims the most."
Source: From the cassette Fatawa of Ulama on the happenings that took place in the east of Riyadh - (1424 Hijrah / 2004 CE)
Sheikh Abdul Muhsin Al-Obaykan:
"Referring to these types of acts as 'martyrdom' is an untruth and totally incorrect. What is correct is that they're nothing but acts of suicide and of murdering people without rightful cause."
Source: From a recorded meeting with the Sheikh prepared by Muhammad Al-Husayn.
Source: Islamic_Group
Sheikh Bin Baz:
"As for someone killing himself by booby-trapping his body with explosives, thereby killing others and himself, this is wrong and completely impermissible. Rather, he should fight alongside the Muslims only when fighting is legitimately legislated. As for the actions of (some of) the Palestinians (and others today), they are wrong and produce no benefit. Instead, they must call to Allah by teaching, guiding, and advising and not by such actions as these."
Source: Taken from the cassette Fatawaa Al-'Ulamaa Fil-Jihad.
Sheikh Saleh Al-Uthaymeen:
"My opinion on this is that it is nothing but suicide and that such a person could be punished in Hell just as has been authentically reported from the Prophet... I believe there's no excuse for someone to commit a crime like this during our time because it's a disreputable, modern-day form of suicide that's become widespread among people... And most of these people want nothing more than revenge on their enemies no matter how they achieve it – whether by permissible or forbidden means. They want nothing but to relieve their thirst for revenge."
– Taken from Ad-Da'wah magazine (issue no. 1598, 2/28/1418 Hijrah which corresponds to 7/3/1997). Translated by Abu Az-Zubayr Harrison
Sheikh Saleh Al-Fawzan:
"Those people who carry out these kinds of acts assuming they are calling to the Book of Allah and the Sunnah of His Messenger, they themselves are in need of being called back to (Islam and need to be educated about it)! How could someone be promoting Islam among people while at the same time carrying out explosions and acts of destruction? This is not calling to Islam and propagation. Instead, it's deterrence and repelling (people from Islam).
Did the Prophet propagate the religion this way? When he was in Makkah, was there even a single day that he or his companions destroyed anything or carried out any act of devastation? Of course not, he did the very opposite; he used to call (people)to his Lord with wisdom and good preaching, requesting the people to join and assist him in this. He never carried out any destructive acts among people because this harms the Muslims the most."
Source: From the cassette Fatawa of Ulama on the happenings that took place in the east of Riyadh - (1424 Hijrah / 2004 CE)
Sheikh Abdul Muhsin Al-Obaykan:
"Referring to these types of acts as 'martyrdom' is an untruth and totally incorrect. What is correct is that they're nothing but acts of suicide and of murdering people without rightful cause."
Source: From a recorded meeting with the Sheikh prepared by Muhammad Al-Husayn.
Source: Islamic_Group
Friday, August 14, 2009
Delaying in Making Up Ramadan Fasts
Question:
I did not fast some days in Ramadaan because of my period. This happened a few years ago, and I have not fasted these days until now. What do I have to do?
Praise be to Allaah.
The imams are agreed that whoever does not fast some days of Ramadaan has to make up those days before the next Ramadaan comes.
They quoted as evidence for that the hadeeth narrated by al-Bukhaari (1950) and Muslim (1146) from ‘Aa’ishah (may Allaah be pleased with her) who said: “I used to have fasts that I still owed from Ramadaan, and I could not make them up until Sha’baan, and that was because of the position of the Messenger of Allaah (peace and blessings of Allaah be upon him) [as a husband].”
Al-Haafiz said:
It may be understood from her keenness to fast them in Sha’baan that it is not permissible to delay making up fasts until the next Ramadaan begins.
If a person delays making up fasts until Ramadaan begins, one of the following two scenarios must apply.
1 – The delay is for a reason, such as being sick and the sickness lasting until the following Ramadaan begins. There is no sin on a person for delaying in this case, because he has an excuse, and he only has to make up the days missed. So he should make up the number of days that he did not fast.
2 – There is no reason for the delay, such as when a person was able to make up the fasts but he did not do so before the following Ramadaan began.
This person is sinning by failing to make up the fasts with no excuse. The imams are agreed that he must make up the fasts, but they differed as to whether along with making up the fasts he must also feed one poor person for each day or not.
Maalik, al-Shaafa’i and Ahmad said that he must feed a poor person, and they quoted as evidence for that the reports narrated from some of the Sahaabah such as Abu Hurayrah and Ibn ‘Abbaas (may Allaah be pleased with them).
Imam Abu Haneefah (may Allaah have mercy on him) was of the view that he does not have to feed a poor person as well as making up the fasts.
He quoted as evidence the fact that Allaah commands the one who does not fast in Ramadaan only to make up the missed fasts, and He did not mention feeding a poor person. Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
This second view was also favoured by Imam al-Bukhaari (may Allaah have mercy on him). He said in his Saheeh:
Ibraaheem (i.e., al-Nakha’i) said: If a person neglects (to make up missed fasts) until the next Ramadaan comes, he should fast the missed days of both months. But he did not think that he has to feed a poor person. There was also a mursal report from Abu Hurayrah and Ibn ‘Abbaas which says that he should also feed a poor person. Then al-Bukhaari said: But Allaah does not mention feeding a poor person, rather He says (interpretation of the meaning):
“…the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, when noting that it is not obligatory to feed a poor person:
With regard to the words of the Sahaabah, their use as evidence is subject to further discussion if it goes against the apparent meaning of the Qur’aan. In this case, saying that it is obligatory to feed a poor person goes against the apparent meaning of the Qur’aan, because Allaah only enjoined making up the same number from other days, and He did not mention more than that. Based on this, we should not oblige the slaves of Allaah to do any more than they need to fulfil their duty. But what was narrated from Ibn ‘Abbaas and Abu Hurayrah may be interpreted as referring to what is mustahabb, not what is obligatory. The correct view with regard to this issue is that a person does not have to do anything more than making up the missed fasts, but he is sinning if he delays doing so.
Al-Sharh al-Mumti’, 6/451.
Based on this, then what is obligatory is to make up the fasts only, but if a person wants to be on the safe side and feed one poor person for each day missed, then that is good.
The woman who asked this question – if she delayed making up the fasts with no excuse, has to repent to Allaah and resolve not to repeat this mistake in the future.
And Allaah is the One Whom we ask to help us to do that which He loves and which pleases Him.
And Allaah knows best.
Islam Q&A
Fatwa No. 26865
I did not fast some days in Ramadaan because of my period. This happened a few years ago, and I have not fasted these days until now. What do I have to do?
Praise be to Allaah.
The imams are agreed that whoever does not fast some days of Ramadaan has to make up those days before the next Ramadaan comes.
They quoted as evidence for that the hadeeth narrated by al-Bukhaari (1950) and Muslim (1146) from ‘Aa’ishah (may Allaah be pleased with her) who said: “I used to have fasts that I still owed from Ramadaan, and I could not make them up until Sha’baan, and that was because of the position of the Messenger of Allaah (peace and blessings of Allaah be upon him) [as a husband].”
Al-Haafiz said:
It may be understood from her keenness to fast them in Sha’baan that it is not permissible to delay making up fasts until the next Ramadaan begins.
If a person delays making up fasts until Ramadaan begins, one of the following two scenarios must apply.
1 – The delay is for a reason, such as being sick and the sickness lasting until the following Ramadaan begins. There is no sin on a person for delaying in this case, because he has an excuse, and he only has to make up the days missed. So he should make up the number of days that he did not fast.
2 – There is no reason for the delay, such as when a person was able to make up the fasts but he did not do so before the following Ramadaan began.
This person is sinning by failing to make up the fasts with no excuse. The imams are agreed that he must make up the fasts, but they differed as to whether along with making up the fasts he must also feed one poor person for each day or not.
Maalik, al-Shaafa’i and Ahmad said that he must feed a poor person, and they quoted as evidence for that the reports narrated from some of the Sahaabah such as Abu Hurayrah and Ibn ‘Abbaas (may Allaah be pleased with them).
Imam Abu Haneefah (may Allaah have mercy on him) was of the view that he does not have to feed a poor person as well as making up the fasts.
He quoted as evidence the fact that Allaah commands the one who does not fast in Ramadaan only to make up the missed fasts, and He did not mention feeding a poor person. Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
This second view was also favoured by Imam al-Bukhaari (may Allaah have mercy on him). He said in his Saheeh:
Ibraaheem (i.e., al-Nakha’i) said: If a person neglects (to make up missed fasts) until the next Ramadaan comes, he should fast the missed days of both months. But he did not think that he has to feed a poor person. There was also a mursal report from Abu Hurayrah and Ibn ‘Abbaas which says that he should also feed a poor person. Then al-Bukhaari said: But Allaah does not mention feeding a poor person, rather He says (interpretation of the meaning):
“…the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, when noting that it is not obligatory to feed a poor person:
With regard to the words of the Sahaabah, their use as evidence is subject to further discussion if it goes against the apparent meaning of the Qur’aan. In this case, saying that it is obligatory to feed a poor person goes against the apparent meaning of the Qur’aan, because Allaah only enjoined making up the same number from other days, and He did not mention more than that. Based on this, we should not oblige the slaves of Allaah to do any more than they need to fulfil their duty. But what was narrated from Ibn ‘Abbaas and Abu Hurayrah may be interpreted as referring to what is mustahabb, not what is obligatory. The correct view with regard to this issue is that a person does not have to do anything more than making up the missed fasts, but he is sinning if he delays doing so.
Al-Sharh al-Mumti’, 6/451.
Based on this, then what is obligatory is to make up the fasts only, but if a person wants to be on the safe side and feed one poor person for each day missed, then that is good.
The woman who asked this question – if she delayed making up the fasts with no excuse, has to repent to Allaah and resolve not to repeat this mistake in the future.
And Allaah is the One Whom we ask to help us to do that which He loves and which pleases Him.
And Allaah knows best.
Islam Q&A
Fatwa No. 26865
Thursday, August 13, 2009
Shaping The Eyebrows
“Allah has cursed the women who pluck their eyebrows and those who have this done…”
Ruling on women plucking or trimming their eyebrows:
Shaykh Ibn Jibreen said: “It is not allowed to cut the hair of the eyebrows, or to shave it, reduce it or pluck it, even with the husband’s approval. This is not the matter of beauty; rather it is altering the creation of Allah who is the Best of creators. A warning has been narrated against doing that and the one who does it is cursed; this implies that it is forbidden.
(Fataawa Manaar al-Islam vol. 3, p. 83)
In al-Saheeh, it was reported that Ibn Mas’ood (may Allaah be pleased with him) said:
“Allaah has cursed the women who do tattoos and those who have this done, the women who pluck eyebrows and those who have this done, and the women who file their teeth and change the creation of Allaah.” Then he said: “Should I not curse those whom the Messenger of Allaah (peace and blessings of Allaah be upon him) cursed, when it says in the Quran:
‘… And whatsoever the Messenger gives you, take it, and whatever he forbids you, abstain (from it)…’
[al-Hashr 59:7]
Islam Q&A
Fatwa No: 2162
Shaykh Ibn Jibreen said: “It is not allowed to cut the hair of the eyebrows, or to shave it, reduce it or pluck it, even with the husband’s approval. This is not the matter of beauty; rather it is altering the creation of Allah who is the Best of creators. A warning has been narrated against doing that and the one who does it is cursed; this implies that it is forbidden.
(Fataawa Manaar al-Islam vol. 3, p. 83)
In al-Saheeh, it was reported that Ibn Mas’ood (may Allaah be pleased with him) said:
“Allaah has cursed the women who do tattoos and those who have this done, the women who pluck eyebrows and those who have this done, and the women who file their teeth and change the creation of Allaah.” Then he said: “Should I not curse those whom the Messenger of Allaah (peace and blessings of Allaah be upon him) cursed, when it says in the Quran:
‘… And whatsoever the Messenger gives you, take it, and whatever he forbids you, abstain (from it)…’
[al-Hashr 59:7]
Islam Q&A
Fatwa No: 2162
Removing the hair between the eyebrows
It is allowed to pluck it, because it is not part of the eyebrows. And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
This ruling applies to both men and women. And Allaah knows best.
Islam Q&A
Fatwa No: 21400
Is it allowed to shave your legs?
In Islamic shari’ah, hair is divided into 3 types:
First: Hair that has been ordered to remain, such as man’s beard.
Second: Hair that has been ordered to be removed, such as pubic hair, the hair of the armpits, and the extension of the mustache if it reached the lips.
Third: Hair about which we are told nothing, such as hair of hands, legs, chest, and back; this hair is permissible (allowed) to be removed and Allah is the most Knowledgeable.
Islam Q&A
Fatwa No: 451
It is allowed to pluck it, because it is not part of the eyebrows. And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
This ruling applies to both men and women. And Allaah knows best.
Islam Q&A
Fatwa No: 21400
Is it allowed to shave your legs?
In Islamic shari’ah, hair is divided into 3 types:
First: Hair that has been ordered to remain, such as man’s beard.
Second: Hair that has been ordered to be removed, such as pubic hair, the hair of the armpits, and the extension of the mustache if it reached the lips.
Third: Hair about which we are told nothing, such as hair of hands, legs, chest, and back; this hair is permissible (allowed) to be removed and Allah is the most Knowledgeable.
Islam Q&A
Fatwa No: 451
Wednesday, August 12, 2009
THE IDEAL MUSLIMAH: The Believing Women is Alert
One of the most unique features of the Muslim woman is her deep faith in Allah and her heartfelt certainty that whatever happens in this world and whatever happens to human beings, only happens through the will and ruling of Allah; that whatever happens to person could not have been avoided, and whatever does not happen to a person could not have been made to happen. A person has no choice in this life but to strive towards the right path and to do good deeds- (acts of worship etc.) by whatever means one can, putting all his trust in Allah, submitting to His will, and believing that he is always in need of Allah’s help and support.
The Story of Hajar
This story offers the Muslim woman the most marvelous example of deep faith in Allah and sincere trust in Him.
Ibrahim (peace be upon him) left Hajar at the Ka’bah in Makkah, above the well of Zamzam, at the time when there was no people and no water in the place. Hajar had no-one with her except her baby, Ismail. She asked Ibrahim (peace be upon him), calmly and with no trace of panic: “Has Allah commanded you to do this, O Ibrahim?” Ibrahim (peace be upon him) replied, “Yes”. She then replied, “Then He is not going to abandon us.”
Her response reflected her acceptance and confidence. Ibrahim (peace be upon him) left nothing with her but a sack of dates and a skin filled with water. Were it not for the deep faith and trust in Allah that filled Hajar’s heart, she would not have been able to cope with such a difficult situation; she would have collapsed straight away, and would not have become the woman whose name is forever remembered night and day by those who perform Hajj and ‘Umrah at the Ka’bah, every time they drink the pure water of Zamzam, and run between the mounts of Safa’ and Marwah, as Hajar did on the most trying day.
Hajar’s deep faith reminded Muslim men and women that Allah witness and knows every secret, and that Allah is with a person wherever he may be.
The story below is a good example of being aware of Allah and fear of Allah at all times.
The story of the young Muslim girl
“Narrated Abdullah ibn Zayd ibn Aslam, from his father, from his grandfather, who said: ‘When I was accompanying Umar ibn al-Khattab (may Allah be pleased with him), on his patrol of Madinah at night, he felt tired, so he leant against a wall. It was the middle of the night, and (we heard) a woman say to her daughter, “O my daughter, get up and mix that milk with some water.” The girl said, “O Mother, did you not hear the decree of Amir al-Muminin (chief of the believers) today?” The mother said, “What was that?” The girl said, “He ordered someone to announce in a loud voice that milk should not be mixed with water.” The mother said, “Get up and mix the milk with water; you are in a place where Umar (may Allah be pleased with him) cannot see you.” The girl told her mother, “I cannot obey Him (Allah) in public and disobey Him in private.”
Umar (may Allah be pleased with him) heard this, and told me: “O Aslam, go to that place and see who that girl is, and to whom she was speaking, and whether she has a husband.” So I went to that place, and I saw that she was unmarried, the other woman was her mother, and neither of them had a husband. I came to Umar (may Allah be pleased with him) and told him what I had found out. He called his sons together, and said to them: “Do any of you need a wife, so I can arrange the marriage for you? If I had the desire to get married, I would have been the first one to marry this young woman.” Abdullah said: “I have a wife.” Abdul-Rahman (may Allah be pleased with him) said: “I have a wife.” Asim said: “I do not have a wife, so let me marry her.” So Umar (may Allah be pleased with him) arranged for her to be married to Asim. She gave him a daughter, who grew up to be the mother of Umar ibn Abdul-Aziz.
This is the deep sense of awareness that Islam had implanted in the heart of this young woman. She was righteous and upright in all her deeds, both in public and in private, because she believed that Allah is with her at all times and saw and heard everything. This is true faith, and these are the effects of that faith, which raised her to the level of ishan. One of the immediate rewards with which Allah honoured her was this blessed marriage, one of whose descendants was the fifth rightly-guided khalifah, Umar ibn Abdul-Aziz (may Allah be pleased with him).
SOURCE:
Al Hashimi, A. M. (Dr). 1999. The Ideal Muslimah. International Islamic Publishing House, Saudi Arabia.
The Story of Hajar
This story offers the Muslim woman the most marvelous example of deep faith in Allah and sincere trust in Him.
Ibrahim (peace be upon him) left Hajar at the Ka’bah in Makkah, above the well of Zamzam, at the time when there was no people and no water in the place. Hajar had no-one with her except her baby, Ismail. She asked Ibrahim (peace be upon him), calmly and with no trace of panic: “Has Allah commanded you to do this, O Ibrahim?” Ibrahim (peace be upon him) replied, “Yes”. She then replied, “Then He is not going to abandon us.”
Her response reflected her acceptance and confidence. Ibrahim (peace be upon him) left nothing with her but a sack of dates and a skin filled with water. Were it not for the deep faith and trust in Allah that filled Hajar’s heart, she would not have been able to cope with such a difficult situation; she would have collapsed straight away, and would not have become the woman whose name is forever remembered night and day by those who perform Hajj and ‘Umrah at the Ka’bah, every time they drink the pure water of Zamzam, and run between the mounts of Safa’ and Marwah, as Hajar did on the most trying day.
Hajar’s deep faith reminded Muslim men and women that Allah witness and knows every secret, and that Allah is with a person wherever he may be.
The story below is a good example of being aware of Allah and fear of Allah at all times.
The story of the young Muslim girl
“Narrated Abdullah ibn Zayd ibn Aslam, from his father, from his grandfather, who said: ‘When I was accompanying Umar ibn al-Khattab (may Allah be pleased with him), on his patrol of Madinah at night, he felt tired, so he leant against a wall. It was the middle of the night, and (we heard) a woman say to her daughter, “O my daughter, get up and mix that milk with some water.” The girl said, “O Mother, did you not hear the decree of Amir al-Muminin (chief of the believers) today?” The mother said, “What was that?” The girl said, “He ordered someone to announce in a loud voice that milk should not be mixed with water.” The mother said, “Get up and mix the milk with water; you are in a place where Umar (may Allah be pleased with him) cannot see you.” The girl told her mother, “I cannot obey Him (Allah) in public and disobey Him in private.”
Umar (may Allah be pleased with him) heard this, and told me: “O Aslam, go to that place and see who that girl is, and to whom she was speaking, and whether she has a husband.” So I went to that place, and I saw that she was unmarried, the other woman was her mother, and neither of them had a husband. I came to Umar (may Allah be pleased with him) and told him what I had found out. He called his sons together, and said to them: “Do any of you need a wife, so I can arrange the marriage for you? If I had the desire to get married, I would have been the first one to marry this young woman.” Abdullah said: “I have a wife.” Abdul-Rahman (may Allah be pleased with him) said: “I have a wife.” Asim said: “I do not have a wife, so let me marry her.” So Umar (may Allah be pleased with him) arranged for her to be married to Asim. She gave him a daughter, who grew up to be the mother of Umar ibn Abdul-Aziz.
This is the deep sense of awareness that Islam had implanted in the heart of this young woman. She was righteous and upright in all her deeds, both in public and in private, because she believed that Allah is with her at all times and saw and heard everything. This is true faith, and these are the effects of that faith, which raised her to the level of ishan. One of the immediate rewards with which Allah honoured her was this blessed marriage, one of whose descendants was the fifth rightly-guided khalifah, Umar ibn Abdul-Aziz (may Allah be pleased with him).
SOURCE:
Al Hashimi, A. M. (Dr). 1999. The Ideal Muslimah. International Islamic Publishing House, Saudi Arabia.
Tuesday, August 11, 2009
What is Quran?
"Quran" - It comes from the Arabic root "qa-ra-'a" and it means "recitation." It is best understood as "The Recitation."
It is God’s final message to mankind. It is a book of Guidance and a constitution for everyday living. It deals with every aspect of life, and provides practical solutions to life’s problems. The Arabs who were at the peak of eloquence of pure Arabic knew that no human could produce such a thing. Muhammad himself could not read or write. Thus hearing a few verses would change their lives completely as they would accept the faith. Those who didn’t accept were challenged by the Quran to produce something similar to it but they couldn’t. The Quran still remains in its original pure unadulterated form today as it was revealed to Muhammad more than 1400 years ago. The challenge to produce a book similar to the Quran or to prove it as not being from God still remains as well.
SOURCE:
Frequently Asked Questions About Islam. www.discoverislamaustralia.com
It is God’s final message to mankind. It is a book of Guidance and a constitution for everyday living. It deals with every aspect of life, and provides practical solutions to life’s problems. The Arabs who were at the peak of eloquence of pure Arabic knew that no human could produce such a thing. Muhammad himself could not read or write. Thus hearing a few verses would change their lives completely as they would accept the faith. Those who didn’t accept were challenged by the Quran to produce something similar to it but they couldn’t. The Quran still remains in its original pure unadulterated form today as it was revealed to Muhammad more than 1400 years ago. The challenge to produce a book similar to the Quran or to prove it as not being from God still remains as well.
SOURCE:
Frequently Asked Questions About Islam. www.discoverislamaustralia.com
Monday, August 10, 2009
The Month of Ramadan is the Best of Months
This month is superior to others in four things:
1. In it there is the best night of the year, which is Laylat al-Qadr. Allah says:
“Verily, We have sent it (this Qur’aan) down in the Night of Al Qadr (Decree).
And what will make you know what the Night of Al Qadr (Decree) is?
The Night of Al Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allah’s Permission with all Decrees, (All that night), there is peace (and goodness from Allah to His believing slaves) until the appearance of dawn”
[al-Qadar 97:1-5]
So worship on this night is better than worshipping for a thousand months.
In this month was revealed the best of Books to the best of the Prophets (peace be upon them). Allah says:
“The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)”
[al-Baqarah 2:185]
In this month the gates of Paradise are opened and the gates of Hell are shut, and the devils are chained up.
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“When Ramadan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are put in chains.”
If it is asked, how come we see many evil actions and sins committed in Ramadan, for if the devils are chained up that would not happen?
The answer is that evil actions become less for those who observe the conditions and etiquette of fasting;
or that the ones who are chained up are some of the devils – namely the rebellious ones – not all of them;
or that what is meant is that evil is reduced in Ramadan, which is a proven fact. If evil happens at this time, it is still less than at other times. Even if all of them (the devils) are chained up, that does not necessarily mean that no evil or sin will happen, because there are other causes of that besides the devils, such as evil souls, bad habits and the devils among mankind.
Al-Fath, 4/145
There are many kinds of worship in Ramadan, some of which are not done at other times, such as fasting, praying qiyaam, feeding the poor, i’tikaaf, sadaqah, and reading Qur’aan.
I ask Allaah, the Exalted, the Almighty, to help us all to do that and to help us to fast and pray qiyaam, and to do acts of worship and to avoid doing evil. Praise be to Allaah, the Lord of the Worlds.
Islam Q&A
Fatwa no. 12468
1. In it there is the best night of the year, which is Laylat al-Qadr. Allah says:
“Verily, We have sent it (this Qur’aan) down in the Night of Al Qadr (Decree).
And what will make you know what the Night of Al Qadr (Decree) is?
The Night of Al Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allah’s Permission with all Decrees, (All that night), there is peace (and goodness from Allah to His believing slaves) until the appearance of dawn”
[al-Qadar 97:1-5]
So worship on this night is better than worshipping for a thousand months.
In this month was revealed the best of Books to the best of the Prophets (peace be upon them). Allah says:
“The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)”
[al-Baqarah 2:185]
In this month the gates of Paradise are opened and the gates of Hell are shut, and the devils are chained up.
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“When Ramadan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are put in chains.”
If it is asked, how come we see many evil actions and sins committed in Ramadan, for if the devils are chained up that would not happen?
The answer is that evil actions become less for those who observe the conditions and etiquette of fasting;
or that the ones who are chained up are some of the devils – namely the rebellious ones – not all of them;
or that what is meant is that evil is reduced in Ramadan, which is a proven fact. If evil happens at this time, it is still less than at other times. Even if all of them (the devils) are chained up, that does not necessarily mean that no evil or sin will happen, because there are other causes of that besides the devils, such as evil souls, bad habits and the devils among mankind.
Al-Fath, 4/145
There are many kinds of worship in Ramadan, some of which are not done at other times, such as fasting, praying qiyaam, feeding the poor, i’tikaaf, sadaqah, and reading Qur’aan.
I ask Allaah, the Exalted, the Almighty, to help us all to do that and to help us to fast and pray qiyaam, and to do acts of worship and to avoid doing evil. Praise be to Allaah, the Lord of the Worlds.
Islam Q&A
Fatwa no. 12468
The Muslim in Ramadan
Allah says:
“The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbeer (Allahu Akbar: Allah is the Most Great)] for having guided you so that you may be grateful to Him.”
[al-Baqarah 2:185]
This blessed month is a great opportunity for goodness, barakah (blessing), worship and obedience towards Allah.
It is a great month, a noble season, a month in which hasanaat (rewards for good deeds) are multiplied and in which committing sayi’aat (bad deeds) is more serious than at other times. The gates of Paradise are opened and the gates of Hell are shut, and the sinners’ repentance to Allah is accepted. It is a month whose beginning is mercy, its middle is forgiveness and its end is redemption from the Fire.
So give thanks to Allah for the season of goodness and blessing that He has bestowed upon you and for the means of bounty and various kinds of great blessings for which He has singled you out. Make the most of this blessed time by filling it with acts of worship and forsaking haraam things, so that you may attain a good life in this world and happiness after death.
How can we prepare for Ramadan?
We can prepare for Ramadan by looking at ourselves and recognizing our weakness in living up to the Shahaadatayn, or our weakness in fulfilling our duties, or our weakness in not keeping away from the desires and doubts that we may have fallen into…
Improve yourself in doing acts of worship such as praying in congregation, remembering Allah (dhikr), paying attention to the rights of neighbours, relatives and the Muslims, spreading the greeting of salaam, enjoining what is good and forbidding what is evil, urging one another to follow the truth and be patient and steadfast in doing so, being patient in avoiding evil actions and in doing good deeds, and accepting the decree of Allah with patience.
Do not only avoid great sins but also beware of small sins, whether it is a sin of the eye, by looking at that which Allah has forbidden; or by listening to music; or by walking to things of which Allah does not approve; or by using one's hands to strike in a manner with which Allah is not pleased; or by consuming things that Allah has forbidden such as riba (usury) and bribes, or any other means of consuming people’s wealth unlawfully.
“The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbeer (Allahu Akbar: Allah is the Most Great)] for having guided you so that you may be grateful to Him.”
[al-Baqarah 2:185]
This blessed month is a great opportunity for goodness, barakah (blessing), worship and obedience towards Allah.
It is a great month, a noble season, a month in which hasanaat (rewards for good deeds) are multiplied and in which committing sayi’aat (bad deeds) is more serious than at other times. The gates of Paradise are opened and the gates of Hell are shut, and the sinners’ repentance to Allah is accepted. It is a month whose beginning is mercy, its middle is forgiveness and its end is redemption from the Fire.
So give thanks to Allah for the season of goodness and blessing that He has bestowed upon you and for the means of bounty and various kinds of great blessings for which He has singled you out. Make the most of this blessed time by filling it with acts of worship and forsaking haraam things, so that you may attain a good life in this world and happiness after death.
How can we prepare for Ramadan?
We can prepare for Ramadan by looking at ourselves and recognizing our weakness in living up to the Shahaadatayn, or our weakness in fulfilling our duties, or our weakness in not keeping away from the desires and doubts that we may have fallen into…
Improve yourself in doing acts of worship such as praying in congregation, remembering Allah (dhikr), paying attention to the rights of neighbours, relatives and the Muslims, spreading the greeting of salaam, enjoining what is good and forbidding what is evil, urging one another to follow the truth and be patient and steadfast in doing so, being patient in avoiding evil actions and in doing good deeds, and accepting the decree of Allah with patience.
Do not only avoid great sins but also beware of small sins, whether it is a sin of the eye, by looking at that which Allah has forbidden; or by listening to music; or by walking to things of which Allah does not approve; or by using one's hands to strike in a manner with which Allah is not pleased; or by consuming things that Allah has forbidden such as riba (usury) and bribes, or any other means of consuming people’s wealth unlawfully.
We should never forget that Allah stretches forth His hand during the day to accept the repentance of those who sinned at night, and He stretches forth His hand at night to accept the repentance of those who sinned during the day. Allah says:
“And whoever does evil or wrongs himself but afterwards seeks Allah’s forgiveness, he will find Allah Oft Forgiving, Most Merciful”
“And whoever does evil or wrongs himself but afterwards seeks Allah’s forgiveness, he will find Allah Oft Forgiving, Most Merciful”
[al-Nisa’ 4:110]
Repenting and seeking forgiveness, this is how we should welcome Ramadan. “The smart man is the one who takes stock of himself and struggle to do that which will help him after death, and the helpless one is the one who follows his own ideas and desires and engages in wishful thinking, (assuming that Allah will forgive him regardless of what he does and that he does not need to strive to good deeds).
The month of Ramadan is the month of great gains and profits. The smart trader is the one who makes the most of special occasions to increase his profits. So make the most of this month by doing lots of acts of worship, praying a great deal, reading Quran, forgiving people, being kind to others and giving charity to the poor.
So, O slaves of Allah, be among the people of good, following the path of your righteous descendants who were guided by the Sunnah of your Prophet (peace and blessings of Allah be upon him), so that we may end Ramadan with our sins forgiven and our righteous deeds accepted.
Ramadan is the best of months.
Islam Q&A, Fatwa no. 12468
Repenting and seeking forgiveness, this is how we should welcome Ramadan. “The smart man is the one who takes stock of himself and struggle to do that which will help him after death, and the helpless one is the one who follows his own ideas and desires and engages in wishful thinking, (assuming that Allah will forgive him regardless of what he does and that he does not need to strive to good deeds).
The month of Ramadan is the month of great gains and profits. The smart trader is the one who makes the most of special occasions to increase his profits. So make the most of this month by doing lots of acts of worship, praying a great deal, reading Quran, forgiving people, being kind to others and giving charity to the poor.
So, O slaves of Allah, be among the people of good, following the path of your righteous descendants who were guided by the Sunnah of your Prophet (peace and blessings of Allah be upon him), so that we may end Ramadan with our sins forgiven and our righteous deeds accepted.
Ramadan is the best of months.
Islam Q&A, Fatwa no. 12468
Who Is Your Rabb?
Our Rabb is Allah – the One Who has the sole right to be worshipped, the Merciful (Ar-Rahman), the Creator (Al-Khaaliq), the Provider and Sustainer (Ar-Razzak), the All-Knowing (Al-Aleem) and the All-Loving (Al-Wadood).
The Heavens and the Earth is the greatest and most remarkable of His creation. The most important of His signs is the Night and Day:
“Indeed your Rabb is Allah, who created the Heavens and the Earth in six days, and then He rose over (Istawa) The Throne (in a manner befitting His Majesty). He brings the Night as a cover over the Day, seeking it rapidly, and (He created) the Sun, the Moon, and the Stars subjected to His command. Surely His is the creation and the Commandment. Blessed is Allah the Rabb of all in existence!”
[Surah A’raf 7:54]
Allah means the One who has all rights of worship over the entire creation. He created us for the sole purpose of His worship alone (i.e. Tawheed, without ascribing any partners to Him in any respect of worship, that is, Shirk).
As Allah says:
“I have not created the Jinn, nor the men, except for My worship (alone).
[Surah Dhariyat 51:56]
Allah has required upon us total disbelief in everything that is worshipped other than Allah (Taaghut) and having Eman (faith) in Allah alone.
As Allah says:
“There is no compulsion in religion. Surely, the right path has become clear and distinct from the wrongpath. So whoever disbelieves in Taaghut (everything that is worshipped other than Allah) and believes in Allah, then he has grasped the most trust worthy handhold that will never break. And Allah is All-Hearer, All-Knower.”
[Surah Baqarah 2:256]
Belief in Allah and knowing your Rabb is the first pillar and article of Eman, so it is compulsory on us to know who our Rabb is.
SOURCE:
Ibn Yasin (editor), Who is your Rabb? www.discoverislamaustralia.com
The Heavens and the Earth is the greatest and most remarkable of His creation. The most important of His signs is the Night and Day:
“Indeed your Rabb is Allah, who created the Heavens and the Earth in six days, and then He rose over (Istawa) The Throne (in a manner befitting His Majesty). He brings the Night as a cover over the Day, seeking it rapidly, and (He created) the Sun, the Moon, and the Stars subjected to His command. Surely His is the creation and the Commandment. Blessed is Allah the Rabb of all in existence!”
[Surah A’raf 7:54]
Allah means the One who has all rights of worship over the entire creation. He created us for the sole purpose of His worship alone (i.e. Tawheed, without ascribing any partners to Him in any respect of worship, that is, Shirk).
As Allah says:
“I have not created the Jinn, nor the men, except for My worship (alone).
[Surah Dhariyat 51:56]
Allah has required upon us total disbelief in everything that is worshipped other than Allah (Taaghut) and having Eman (faith) in Allah alone.
As Allah says:
“There is no compulsion in religion. Surely, the right path has become clear and distinct from the wrongpath. So whoever disbelieves in Taaghut (everything that is worshipped other than Allah) and believes in Allah, then he has grasped the most trust worthy handhold that will never break. And Allah is All-Hearer, All-Knower.”
[Surah Baqarah 2:256]
Belief in Allah and knowing your Rabb is the first pillar and article of Eman, so it is compulsory on us to know who our Rabb is.
SOURCE:
Ibn Yasin (editor), Who is your Rabb? www.discoverislamaustralia.com
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