Monday, March 31, 2014

He imitated the voice of the mu’adhdhin during Ramadan and his family broke their fast early, then he regretted it; what should he do?

last year during Ramadan I did a big mistake by trying to call adhan close to iftar time(like a joke)at home not in a masjid and unfortunately my mother and uncle both broke their fast by eating little before I informed them ,sincerely I regreted it but, I want to know whether I am to fast 60-60 for both if yes can I live the other 60 till after the next ramadhan? The reason I delayed asking was that I wanted a reliable and authentic source though I ask one great imam in a lecture but he responded to the question the day I didnt attend the lectures and neither of my colleagues heard the response.May Allah(SWT) continue help you with this great gigantic task!

Praise be to Allah

You did wrong by imitating the voice of the mu’adhdhin at the time when the people were waiting for the adhaan in order to break the fast; you should have respected the importance of accuracy in timing for those who were fasting.

If you did that with no intention of disrespect towards the adhaan or the fast, and with no intention of deceiving those who were fasting, then you do not have to do anything. But you do have to learn a lesson from that, which is how to act appropriately in different situations, and that there is a time for seriousness, at which it is not appropriate to engage in any kind of play or fooling about.

But if you did that to deceive them, so that they would break their fast (at the wrong time), then you have to repent, seek forgiveness for what you did and regret your actions. However, you do not have to offer expiation, whether that is by fasting two consecutive months or otherwise.

With regard to your mother and maternal aunt, there is no sin on them, because they broke the fast thinking that the time for Maghrib had begun.

But do they have to make up that day or not? There is a difference of scholarly opinion concerning that; the majority are of the view that that day must be made up.

However some of the scholars favoured the view that it does not have to be made up and the basic principle is that the duty has been fulfilled and there is nothing in Islam to suggest that it must be made up in such cases, even though something similar happened at the time of the Prophet (blessings and peace of Allah be upon him).

This is the view favoured by Shaykh al-Islam Ibn Taymiyah, and is also the view of Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him).

However, if a person wants to be on the safe side with regard to his worship and to avoid an area of considerable scholarly difference of opinion, and he makes up that day, this is better, especially as making up one day is something easy, and is not usually difficult for people.

Shaykh Ibn Baaz (may Allah have mercy on him) said:

If a person drinks, thinking that the sun has set, then the sun appears, then he should make up that day according to the view that is regarded as correct by the majority of scholars, and this is more on the safe side. Some of the scholars do not think that it has to be made up, because he is excused as he did not do that deliberately. However, the view that is more likely to be correct is that it should be made up.

End quote from Fataawa Noor ‘ala ad-Darb by Ibn Baaz (Shuway‘ir compilation, 16/267

And Allah knows best.

Islam Q&A

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My Young Daughter Constantly Asks Me, ‘Why can’t we see Allah in this life?’

Shaykh Al-Fawzaan was asked on behalf of a young girl the following question: [1]

My young daughter constantly asks me, ‘Why can’t we see Allah in this life?’ What is the best answer to give her as she is young?

The Shaykh (May Allah preserve him) said,

Say to her, ‘This is because you are not able to see him [in this life]. You would burn to pieces.’ It is not possible for a created being to see Allah in this life. Whereas in the Hereafter Allah gives the believer the strength and ability so he is able to see Allah. Yes.

In another place Shaykh Al-Fawzaan mentions: [2]

“The Jahmiyyah and the Mu’tazilah, all of them, reject Ar-Ru’yah (the seeing of Allah) in the Hereafter. Another group exists who say, ‘Verily Allah is seen in this life and in the Hereafter.’ This is a position that is held by some of the Sufis.

The third position, and this is the true and correct stance, is that Allah, the Mighty and Majestic will be seen in the Hereafter by the people of paradise as is found in the ahadeeth that have been narrated upon the Prophet (peace and blessings be upon him) and which have reached the level of Mutawaatir (such a great number of ahadeeth it is not possible that they have all been invented). However, in this life, then verily Allah cannot be seen because the people cannot endure and survive seeing Him, the Exalted in this life. When Moosa (peace and blessings be upon him) asked to see Allah, the Exalted, in this life, Allah said:

“And when Moses arrived at Our appointed time and his Lord spoke to him, he said, “My Lord, show me [Yourself] that I may look at You.” [Allah] said, “You will not see Me, but look at the mountain; if it should remain in place, then you will see Me.” But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, “Exalted are You! I have repented to You, and I am the first of the believers.”

[Al-A’raaf: 143]

The solid mountain became dust due to the Greatness of Allah, the Mighty and Majestic. So how can a human being withstand seeing Allah [in this life]?”

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The mother of my child

I'm not a mother. But I've been blessed with a great one for almost a quarter century. That's education enough, at least for one thing:

Choosing a partner who embodies the top four qualities I believe a mother must have to help their Muslim children, in the words of the Quran (which mean), #"He made her grow in a good manner…"## [Quran 3:37]. So here they are:

1. Maturity: This trait leads my list because the surest way to guarantee a child won't be reared properly is for it to be raised by another child. A woman of minimum maturity cares for the souls that have come from her womb like the Heavenly blessings they are: Far and away, the most important family responsibility for both mother and father. The wise woman knows the wellbeing of her offspring comes before her career, social life, even her own needs.

2. Knowledge: Education, both Islamic and academic (not that these are different), is essential in a good mother. It is not a coincidence that children of highly educated parents often do well in school. My prototypical mother is one who can help the little ones with their academics even when they get to be big ones and go on to higher education.

Moreover, a woman who is well grounded in the religious sciences makes the very best soil for child growth. That old adage about mother being the first teacher is entirely true.

During my own childhood, for instance, my mother made an effort to treat birthdays and our many other market-driven holidays just like any other day. I intend to liberate my children accordingly, having freely lived the great benefits of this policy. A good Islamic background does, indeed, have a righteous domino effect on the character of our children and, therefore, the virtue of the family.

Now, Islamic knowledge means more than giving children a laundry list of "do’s and don’ts." I was particular when I used the phrase "religious sciences" regarding a good mother's education, for a mother, like a father, needs to understand how it is that we come to judgments, practices, and jurisdictions from the Quran and Sunnah. In this way, children will not merely accumulate disconnected outcomes but learn the processes by which they are to deduce their own conclusions about moral and religious issues, instead of blindly following a person or group.

3. Patience and mercy: I really can't think of more crucial human characteristics than these twin attributes. Mothers facing the frenzied pressures of our tough social environment profoundly need both. It is critical that a good mother refrain from hitting or veiling at her children out of frustration, of which there is much to go around. Children carry the emotional scars of unnecessary and unfair beatings with them into adulthood and often develop complexes and hold grudges against their parents because of this. Additionally, it is sinful for any of us to abuse our authority in the form of harmful physical or verbal abuse.

4. Role modeling: The mother I envision for my own children is, most of all, a role model, an integrated example of Islam in motion. For it is by this that she will best represent for her children how one lives as a whole human being. It is, moreover, the preeminent, most dependable way for her to gain their sovereign respect, on top of the natural feelings they have for her as their mother, which is important. Children should live thinking that their mother is close to perfect. She can't forbid her child from listening to hip hop music, for example, while she sways to R&B or Arabic songs. Part of modeling is also literal: She dresses modestly and carries herself with the dignity a Muslim woman should.

This is not only ideal for daughters but sons, as well. The girls learn how they ought to behave and the boys— along with that—begin to understand what they should really want in a wife, someone whose merits approach the high standard they have grown up with in their mother.

I have no illusions about being able to supplant a mother's role in the life of the children I pray that God gives me. For rearing a child correctly does, indeed, take an exclusive dedication from a "real" woman.

Yet just as mothers grow proud of' their children, so too daughters and, perhaps, especially sons, swell with a unique sense of honor when they begin to realize the worthiness of their mother. Soon, they will be looking around to see how other mothers treat their children and comparing it to their own situations.

I ask Allah to grant me, and all my unmarried peers, children of the righteous who esteem their mothers. I know no human being is perfect. But good Muslim mothers (mom!), you come closer to this than any of us.

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This is a question answered by the noble scholar – the Imam ash-Shaafi’ee of our time – Shaykh Muhammad ibn Saalih al-’Uthaymeen, during his explanation of the book al-’Aqeedah as-Safaareeniyyah; (1/72).

Question: Al-Mustafaa, is it from amongst the names of the Prophet, may Allah raise him in rank and grant peace upon him?

Answer: No, what is apparent is that it is from among his [many] descriptions. What is strange is that among some people - Subhaanallah al-Adheem – is their saying “al-Mustafaa said”, although the Companions were much more zealous in venerating him and more knowledgeable of his virtues than we are.

[In spite that] Aboo Hurayrah did not say “al-Mustafaa said” nor did anyone of the Companions say that. That is, in all of the books of Prophetic narrations [what we find is] the Companion saying ” The Messenger said – The Prophet said – Abul Qaasim said – or that which is akin to that. Nonetheless, the people in our present time have been put to trial with formulating expressions and they haven’t looked towards those who preceded them (the Salaf). The reality is, that it is incumbent upon us to look to those who have preceded us. For example, when some of the people these days want to say, “Allah, The Most High said,[instead] they say, “Al-Haqq said “or “This is the statement of Al-Haqq”. There is no doubt that Allah is Al-Haqq Al-Mubeen, yet still you should say “Allah said”. While, there is no doubt that the Prophet, may Allah raise him in rank and grant peace upon him, was more knowledgeable than you and more zealous in venerating Allah than you. Hence, during a discussion if someone desires to speak about Allah, The Mighty, The Sublime what should he say? [He should say] “Allah, The Most High said, for the Prophet said, that Allah, The Most High said (in a Hadeeth Qudsee collected by al-Imam Muslim) “I am the One Who is most free from want of partners”.

However, some people desire to be innovative, but innovativeness in the likes of these affairs are not proper. Rather, following the Salaf in these matters is more appropriate than innovativeness.”

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A Christian woman is asking whether there are any methods for weight loss in Islam

i am obese women, 25 years old, i would like to know if islam permit to make diet in order to loose weight. and what kind of methods does islam permit to do.

Praise be to Allah

First of all we would like to thank you for contacting our website, and we hope that Allah, may He be exalted, will enable us and you to do that which He loves and which pleases Him, and that He will guide all of us to His straight path.

Part of the greatness of the blessing in the religion of Islam is that it has not omitted anything good that people need but it has enjoined it and pointed it out, and it has not omitted anything evil of the affairs of this world and the hereafter, but it has warned against it and forbidden it. Hence it is complete and perfect in all aspects.

With regard to this matter, Islam teaches some protective measures, the most important of which is moderation in eating and the prohibition on extravagance therein.

Allah, may He be exalted, says (interpretation of the meaning):

“and eat and drink but waste not by extravagance, certainly He (Allah) likes not Al-Musrifoon (those who waste by extravagance)”

[al-A ‘raaf 7:31].

It was narrated that Miqdaam ibn Ma‘di Karib said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “The son of Adam does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat a few mouthfuls to keep him standing upright. But if he must (fill it), then one third for his food, one third for his drink, and one third for his breathing.”

Narrated by at-Tirmidhi, 2380; classed as saheeh by al-Albaani in as-Silsilah as-Saheehah, 2265

Some of the salaf (early generations of Muslims) said: Allah summed up all of medicine in half a verse (interpretation of the meaning): “and eat and drink but waste not by extravagance” [al-A ‘raaf 7:31].

End quote from Tafseer Ibn Katheer, 3/406

Ibn al-Qayyim (may Allah have mercy on him) said, concerning what we learn from the verse quoted above:

Here Allah commands His slaves to consume food and drink that will maintain the body and replenish energy, and tells them that it should be of sufficient quantity and quality to benefit the body; if it goes beyond that, then it is extravagance, and both are detrimental to health and cause disease – I mean not eating and drinking, or being extravagant in that regard. Maintaining good health is all summed up in these few divine words.

End quote from Zaad al-Ma‘aad, 4/195

For more information, please see the answer to question no. 102374

Obesity may be due to genetic factors or some kind of disease, or it may be due to hormonal imbalance in the body. But it may – as is the case for many people –be due to eating too much and moving too little. The way to treat that is to consult medical specialists, because our religion instructs us to consult specialists in every field and to benefit from them so long as it does not go against Islamic teachings, because Allah, may He be exalted, says (interpretation of the meaning): “So ask of people of knowledge, if you know not.” [an-Nahl 16:43].

We wish to invite you to something that is more important than all of that, which is to look for the path of your salvation and accept the final religion of Allah, which was foretold by all of the Prophets before our Prophet Muhammad (blessings and peace of Allah be upon him), the last of whom before him was the slave and Messenger of Allah, and His Word, namely ‘Eesa ibn Maryam (Jesus son of Mary); he foretold the coming of our Prophet (blessings and peace of Allah be upon him). Allah, may He be exalted, says (interpretation of the meaning):

“And (remember) when ‘Eesa (Jesus), son of Maryam (Mary), said: ‘O Children of Israel! I am the Messenger of Allah unto you confirming the Taurat ((Torah) which came) before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad.’ But when he (Ahmed i.e. Muhammad SAW) came to them with clear proofs, they said: ‘This is plain magic.’

And who does more wrong than the one who invents a lie against Allah, while he is being invited to Islam? And Allah guides not the people who are Zalimoon (polytheists, wrong-doers and disbelievers) folk.

They intend to put out the Light of Allah (i.e. the religion of Islam, this Quran, and Prophet Muhammad SAW) with their mouths. But Allah will complete His Light even though the disbelievers hate (it).

He it is Who has sent His Messenger (Muhammad SAW) with guidance and the religion of truth (Islamic Monotheism) to make it victorious over all (other) religions even though the Mushrikoon (polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah and in His Messenger Muhammed SAW) hate (it)”

[as-Saff 61:6-9].

And Allah knows best.

Islam Q&A

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The boss is mistreating an employee and not giving him his due wages; is it permissible for the accountant to restore the employee’s right without the knowledge of the boss so as to redress the wrong that has been done?

I work as an accountant and we have an employee who was laid off suddenly. He is owed approximately 33,000 and the labour laws in the country in which I am working stipulate that a one month’s salary be paid as compensation for sudden dismissal. Please note that the employee borrowed 12,000 from the company a while ago, and the owner of the company did not give him anything more than 12,000 from a total amount owed of 33,000. When I saw that blatant mistreatment, I did not include this loan in his account.

Is that haraam?

Please note also that I know full well that it is blatant mistreatment that has been done to this employee, and he has a family in another country, and his dismissal was sudden.

Praise be to Allah.

This mistreatment that has been done to this employee does not make it permissible to you to conceal the loan that he owes, because you have been entrusted with this work of yours, and Allah, may He be exalted, says (interpretation of the meaning): “Verily! Allah commands that you should render back the trusts to those, to whom they are due” [an-Nisa’ 4:58]. The trust and the contract between you and the company do not allow you to deduct the loan. Furthermore, your work as an accountant is a kind of testimony as to whether this loan did or did not take place. Allah, may He be exalted, says (interpretation of the meaning): “O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you)” [an-Nisa’ 4:135].

Ibn Katheer (may Allah have mercy on him) said:

The words “be he rich or poor, Allah is a Better Protector to both (than you)” mean: do not take special care of him because he is rich or feel sorry for him because he is poor; Allah will protect both of them and indeed He is closer to them than you, and He knows best what is in their best interests.

End quote from Tafseer Ibn Katheer (Dar Tayyibah edn.), 2/433

Do you think that if the wrongdoer regrets this mistreatment in the future, and restores the rights of the one who was wronged, or if the relevant authorities get involved and restore to him his rights, what will be the situation with regard to this loan that was not documented?

What if your action is discovered and they find out what you did? Undoubtedly that will cast aspersions upon all your work.

What you must do is to do whatever you can to support both the wrongdoer and the one who was wronged. In the hadeeth it tells us that the Prophet (blessings and peace of Allah be upon him) said: “Support your brother whether he is a wrongdoer or is wronged.” A man said: O Messenger of Allah, I will support him if he is wronged, but what do you think if he is the wrongdoer? How can I support him?” He said: “Stop him or prevent him from wrongdoing; that is supporting him.”

Narrated by al-Bukhaari, 6952

So show sincerity towards the wrongdoer in order to make him stop his wrongdoing, and support the one who is wronged in ways that will help him to get back his rights without betraying your trust. One of the things you can do to help him is to explain the system to him and tell him how he can get back his rights.

We put a question to Shaykh Saalih al-Fawzaan (may Allah preserve him) about the ruling on an accountant or financial trustee of a company intervening to take money from the owner of the company and give it to someone he thinks has been wronged.

The shaykh replied: It is not permissible for the accountant to take money from the owner of the business and give it to the one who he thinks has been wronged; rather he should offer sincere advice to the wrongdoer and help the one who has been wronged without touching the money with which he has been entrusted. End quote.

And Allah knows best.

Islam Q&A

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Question 189: I would like your advice concerning a matter that affects me and my fellow sisters. This matter is that it has been written [by Allah] for us that we should live without a husband. We have passed through the age of marriage and we are getting close to menopause. This is the case even though , and all praises are due to Allah and Allah is witness to what I state, we are women of character and we have all earned college degrees. However, this is what is destined for us and all praises are due to Allah. It is simply financial reasons that have kept people from proposing to us. The customs surrounding a marriage, especially in our land, are built upon cooperation between the spouses concerning what will take place in the future. I ask for your advice for me and my sisters.

Response: The advice that I direct to such women who have delayed marriage is what was suggested in the question itself: they should turn to Allah with supplications and submission so that Allah may grant them one whose religion and character is pleasing to them. If a person sincerely and resolutely turns to Allah, seeking His help, following the manners of supplications and being free of anything that prevents supplications from being answered, then Allah has said,

“And when My servants ask you [Muhammad] concerning me, then (answer them), I am indeed near (to them by My knowledge). I respond to the invocations of the supplicant when he calls on Me”

(al- Baqara 186)

Another verse states,

“And your Lord said, ‘Invoke Me, I will respond to your (invocation)”

(Ghafir 60)

Allah has stated that the response to the invocation comes after the person responds to Allah and believes in Him. I do not see anything stronger than turning to Allah, supplicating to Him humbling oneself to Him and waiting for the solution. It has been confirmed that the Prophet صلى الله عليه وسلم said,

“Know that victory comes with patience, relief with distress and ease with hardship.”

[Recorded by Ahmad and others. Al-Albaani رحمه الله has graded it saheeh. Al-Albaani, Saheeh al-Jami, vol. 2, p. 1151.]

I ask Allah for these women and others like them that Allah makes their affairs easy and grants them pious husbands who marry them for betterment in their religion and worldly lives. Ameen

And Allah knows best.

[By: Shaykh Uthaymeen رحمه الله - Taken from: Fatwas Regarding Women]

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Sunday, March 30, 2014

Ruling on filling virtual accounts in computer games from someone’s personal account in return for cash

What is the ruling on buying or selling virtual money in return for real money?

This question arises in some computer games, where the player fills the account with virtual money by means of real money, or sells it in return for real money. What is the ruling on that?

Praise be to Allah


There is nothing wrong with filling a person’s account in a computer game in return for real money, whether the account is filled with virtual money equal to the amount paid, or is less or more than that. This has nothing to do with riba (usury), because the exchange here is not between money and money, rather it is between money and virtual credit.

Paying money in return for getting this credit so that one may play the computer game comes under the heading of permissible things.

All that is involved in this case is renting for a permissible purpose, according to the rules of the game, and renting things for the purpose of leisure or playing a game is permissible and there is nothing wrong with it.

Al-Khateeb ash-Sharbeeni (may Allah have mercy on him) said: If a bird is rented out for its voice, such as a nightingale, or for its colour, such as a peacock, that transaction is valid, because the benefits mentioned, namely enjoying its voice or colour, are things that are sought after and are valuable.

End quote from Mughni al-Muhtaaj, 3/446

Ibn Hajar (may Allah have mercy on him) said – discussing what we learn from the hadeeth “O Abu ‘Umayr, what happened to the little bird?” – In it we see that it is permissible to spend money on permissible things to amuse small children.

End quote from Fath al-Baari, 10/584


The same ruling applies to spending real money to buy extra tools in the game, such as covering a distance, extra speed, or ammunition and weapons in fighting or war games, or fuel in car racing games, or credit to buy some of the things mentioned above and complete the game, and so on.

This is permissible and there is nothing wrong with it, because the purpose is to pay money in return for having the opportunity to play the game with extra advantages. If the game itself is basically permissible, then it is permissible to buy these extra things, the aim of which is to gain some advantage in the game.

Buying virtual money in the game is in fact paying a fee to play the game.

It makes no difference if it is bought for a set amount or it is said “pay such and such to start the game,” or “pay such and such to reach the second level,” or “pay such and such to buy a stockpile of weapons with which to fight the enemy in the game.”


With regard to the player selling the account or virtual money that he has earned in the game, for real money:

1. If he is going to sell it to the producer or owner of the game who let him play this game by way of challenging him to earn extra money, then this comes under the heading of gambling which is haraam, because his position in relation to the owner of the game is like that of those who make bets, in which they will either be winners or losers.

Playing games in return for financial compensation to the player is haraam in all cases, except in the case of exceptions made by Islam, namely archery and horse and camel races, and other activities that are similar to them in that they help prepare people for jihad and fighting.

Al-Khattaabi said: Giving prizes is not appropriate except in horse and camel races, and similar contests, and in archery contests. That is because these matters are preparation for fighting the enemy, and offering prizes for them encourages people to prepare for jihad.

As for contests in matters that do not come under the heading of preparing for war or strengthening oneself for jihad, accepting prize money for them is haraam and is not permissible.

End quote from Ma‘aalim as-Sunan, 2/255

2. If he is going to sell them to an outsider who has nothing to do with the producer or owner of the game, then there is nothing wrong with that, because that comes under the heading of seeking compensation for a permissible benefit in the form of real money, and it does not involve any betting or competing against another for financial compensation.


In order to spend money on this game, it is stipulated that it should be free of haraam elements such as pictures of women, crosses, witchcraft, perversity or gambling, and it should be free of haraam things that may happen as a result of playing it, such as being distracted from the remembrance of Allah and prayer, or harm to the nervous system, sight, hearing and so on.

If it is free of all of these things, then there is nothing wrong with paying money to buy the game or to rent equipment or programs for the game; that includes filling up accounts to start the game or continue it.

However we should point out the following:

1. The benefit should be clear-cut and well-known.

2. It should not involve any extravagance.

3. It should not involve any waste of money.

4. It should not involve tempting a player to spend his money through the stages of the game, motivated by the pleasure of playing, then regretting it after it ends, because this comes under the heading of consuming people’s wealth unlawfully.

We should also beware of getting caught up in such games that are a waste of people’s time and distract them from more important matters and duties, especially since these types of activities may lead to trouble because of the players or the games themselves.

These kinds of games kill real productivity and make people addicted to a virtual world, so he will be used to producing illusions and selling illusions and even the game is an illusion that does not benefit him physically.

It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “There are two blessings that many people do not make the most of: good health and free time.”

Narrated by al-Bukhaari, 6049

Imam Badr ad-Deen al-‘Ayni (may Allah have mercy on him) said: It is as if he said: these are two things which, if a person does not make use of them as he should, then he has lost out, i.e., he is using his time in a manner that will not lead to good consequences.

If a person does not strive to do acts of worship and obedience at the time when he is healthy, then he is even less likely to do so at the time when he is sick; the same also applies to free time, so he will remain without good deeds to his credit, and he will be a loser.

End quote from ‘Umdat al-Qaari, 23/31

And Allah knows best.

Islam Q&A

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Regarding Women Wearing Tight Clothing in Front of Relatives and Other Women

Question: (The questioner) says: Noble Shaykh, may Allah grant you success, what is the ruling on the women wearing tight clothing in front of the woman’s relatives, similarly (wearing them) in front of other women at get-together?

Answer by Shaykh Saalih Al-Fawzaan (hafidhahullaah): It is not permissible for the woman to wear tight clothing in front of women, nor in front of relatives, nor in front of strangers. She is to wear loose fitting garments that do not display any of her body parts. That is, if she fears the Fire. As for if she does not fear the Fire then she can do whatever she wants. The Fire is in front of her (i.e., it awaits her).

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Is it permissible for a husband to prevent his wife from maintaining ties with her family?

Question: Is it permissible for the husband to prevent his wife from maintaining bonds with her kinship, especially her mother and father?

Answer: Maintaining ties of kinship is Waajib (an obligatory act), and it is not permissible for the husband to prevent his wife from doing it, because severing bonds of kinship is from the major sins. And it is not permissible for the wife to obey her husband in this regards, because there is no obedience to the creation in disobedience to the Creator. Rather she should maintain ties of kinship through her personal wealth, correspondences and visits to them; except when such visits would be damaging to the rights of the husband. If the husband fears that her close relatives would instigate her against him, then he has the right to prevent her from visiting them. So in this case she should maintain her ties of kinship without visiting them.

[Shaykh Saalih al-Fawzaan – فتاوى علماء البلد الحرام ص 1397]

Is it permissible to obey one’s husband if he does not want his wife to visit her family?

Praise be to Allah.

It is not permissible for a woman to go out of her husband’s house without his permission, even if that is to visit her parents, but he should give her permission, so that she will be able to uphold her ties of kinship. But if he forbids her then she must obey him, and he has no right to prevent her parents from visiting her or speaking to her.

The fuqaha’ differed concerning this issue, but what we have mentioned is the most correct view.

The Hanafis and Maalikis are of the view that he does not have the right to prevent her from visiting her parents.

The Shaafa’is and Hanbalis are of the view that he does have the right to prevent her, and she must obey him and not go out to visit them without his permission, but he does not have the right to prevent her from speaking to them or to prevent them visiting her, unless he fears that some harm may result from their visit, in which case he may prevent it so as to ward off harm.

Ibn Nujaym (Hanafi) said: If her father is chronically ill, for example, and he needs her to serve him, and the husband prevents her from looking after him, then she should disobey him, whether the father is a Muslim or a kaafir. This is what it says in Fath al-Qadeer. From what we have mentioned it may be understood that she may go out to visit her parents and mahrams, and according to the correct view she may go out to visit her parents once a week with or without his permission, and to visit her mahrams once a year with or without his permission. End quote from al-Bahr al-Raa’iq (4/212).

It says in al-Taaj wa’l-Ikleel ‘ala Matn Khaleel (Maaliki) (5/549): In al-‘Utbiyyah it says: The man does not have the right to prevent his wife from going out to her father’s or brother’s house, and this is the ruling that should be issued concerning that, unlike Ibn Habeeb. Ibn Rushd said: This difference of opinion only concerns a young woman who is trustworthy; as for the old woman, there is no dispute that she may visit her father and brother. And as for a young woman who is not trustworthy, she should not be allowed to go out. End quote.

The “old woman” is one who is elderly and for whom men feel no desire. Al-Mawsoo’ah al-Fiqhiyyah (29/294).

Ibn Hajar al-Makki (Shaafa’i) said: If a woman needs to go out to visit her father or to use the public baths, she should go out with her husband’s permission, not showing her adornments, wearing a wrapper and scruffy clothes, lowering her gaze when walking in the street and not looking right or left, otherwise she will be sinning. End quote from al-Zawaajir ‘an Iqtiraaf al-Kabaa’ir (2/78).

It says in Asna al-Mataalib (Shaafa’i) (3/239): The husband has the right to prevent his wife from visiting her parents (when they are sick) and attending their funerals and the funeral of her child, but it is better not to do that. End quote.

Imam Ahmad (may Allaah have mercy on him) said concerning a woman who has a husband and a sick mother: Obeying her husband is more obligatory for her than her mother, unless he gives her permission. End quote from Sharh Muntaha al-Iraadaat (3/47).

It says in al-Insaaf (Hanbali) (8/362): She does not have to obey parents about leaving her husband or visiting them and so on, rather obedience to her husband takes precedence.

The Standing Committee for Issuing Fatwas was asked: What is the ruling on a woman going out of her husband’s house without his permission, and staying in her father’s house without her husband’s permission, and preferring to obey her father rather than her husband?

Answer: It is not permissible for a woman to go out of her husband’s house without his permission, whether to go to her parents or elsewhere, because that has to do with his rights over her, unless there is a shar’i reason that compels her to go out. End quote from Fataawa al-Lajnah al-Daa’imah (19/165).

Another indication that it is essential to have the husband’s permission to visit one’s parents is the report narrated in al-Saheehayn about the story of the slander (al-ifk), in which ‘Aa’ishah (may Allah be pleased with her) said to the Prophet (peace and blessings of Allah be upon him): Will you give me permission to go to my parents? [Al-Bukhari (4141) and Muslim (2770)]

Al-‘Iraaqi said in Tarh al-Tathreeb (8/58): Her saying “Will you give me permission to go to my parents?” indicates that the wife should not go to her parents’ house except with her husband’s permission, unlike her going out to relieve herself which does not require his permission, as happened in this hadeeth. End quote.

Nevertheless, it is better for the husband to allow his wife to visit her parents and mahrams, and not to prevent her from doing that unless some harm will result from visiting any of them, because his preventing her entails the severing of family ties, and his refusing her permission may make her go against him, and because visiting her family and relatives will make her and her children happy, and that will benefit the husband and the family.

And Allah knows best.

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Is there a difference between naafil, sunnah, mandoob and mustahabb?

What is the difference between Sunnah ghair mu aqqadah and nawafil when both are voluntary?

Praise be to Allah

Sunnah mu’akkadah (confirmed Sunnah), naafil (supererogatory), voluntary and mandoob (recommended) all share a similar meaning; they are acts of worship that are enjoined and encouraged in Islam, without being obligatory. The one who does them will be rewarded but there is no sin on the one who does not do them.

That is like praying qiyaam al-layl (optional prayers at night), the sunan rawaatib (regular Sunnah prayers), starting on the right when putting on one’s clothes, and so on. Some of the scholars think that these words are similar in meaning, whilst others – like the Maalikis – differentiate between them. In their view “Sunnah” refers to something that the Prophet (blessings and peace of Allah be upon him) did persistently; naafil refers to things that he did sometimes and not at other times.

Ad-Dasooqi al-Maaliki said: Naafil refers in linguistic terms to something extra or additional; in Islamic terminology it refers to that which the Prophet (blessings and peace of Allah be upon him) did but did not do persistently, i.e., sometimes he did not do it and sometimes he did do it. It does not mean that he stopped doing it altogether, because one of his characteristics is that if he did a righteous deed he would not stop doing it altogether after that. … With regard to “Sunnah”, in linguistic terms it refers to a way or path; in Islamic terminology it refers to that which the Prophet (blessings and peace of Allah be upon him) did openly when he was among a group of people, and he persisted in doing it, but there is no proof to indicate that it is obligatory. Sunnahs that are described as mu’akkadah (confirmed) are those that bring a great deal of reward, such as Witr.

End quote from Haashiyat ad-Dasooqi, 1/312

Al-Khateeb ash-Sharbeeni ash-Shaafa‘i said: Chapter on offering naafil prayers. Naafil in linguistic terms refers to something extra; in Islamic terminology it refers to actions other than those which are obligatory. They are so called because they are extra to what Allah, may He be exalted, has made obligatory. Naafil is similar to Sunnah, mandoob (recommended), mustahabb (encouraged) and so on. This is the well-known view.

End quote from Mughni al-Muhtaaj, 1/449

Ibn an-Najjaar al-Hanbali said: That which is mandoob (recommended) is called Sunnah, mustahabb, naafil, and so on… The highest of that which is recommended is Sunnah, then fadeelah (virtue), then naafilah.

End quote from Sharh al-Kawkab al-Muneer, p. 126

It should be noted that the Hanafis regard the one who does not do Sunnah mu’akkadah (confirmed Sunnah) actions as having sinned, but they say that his sin is less serious than that of one who fails to do obligatory (waajib) actions.

There is no difference of opinion among the scholars concerning the fact that some Sunnah actions are more confirmed and bring greater reward than others. Thus it may seem that this difference of opinion is the matter of a difference in names only; with regard to the meaning, there is no difference of opinion concerning it.

Ibn Nujaym al-Hanafi said: What appears to be the case from the words of our fellow scholars in our madhhab is that sin is incurred by failing to do obligatory (waajib) or sunnah mu’akkadah actions, according to the correct view, because they clearly stated that the one who omits the sunnahs of the five daily prayers is not said to have sinned, but the correct view is that he is sinning. This was stated in Fath al-Qadeer. And they clearly stated that the one who fails to pray in congregation is sinning even though it is a sunnah mu’akkadah according to the correct view. And there are other similar examples to be seen by the one who studies their words. Undoubtedly the sin in some cases is greater than in others, and the sin of one who does not do the sunnah mu’akkadah action is less serious than that of the one who does not do the obligatory (waajib) action.

End quote from al-Bahr ar-Raa’iq, 1/319

And Allah knows best.

Islam Q&A

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Parents, what is your intention?

Most of the parents are shocked after their children leave them alone in their old-age or even before their old-age because they never thought that one day they may leave them alone. When you expect something big and you get nothing, naturally you be lost. When the purpose of your life is ‘to see your children having a job‘ and ‘playing with their children’s kids‘, naturally you will be lost.

Parents should not upbring their children with the intention that ‘my children will help me in my old-age‘ rather anything good you do towards them such as being kind to them, loving them, caring for them, giving them an Islaamic Tarbiyah, food, shelter and all other things, it should be only for seeking Allaah’s pleasure and His reward without expecting any reward from them in-return.

The essence of Tawheed is that whatever favour you do towards any person, you should expect its reward from Allaah alone. Whether it’s your husband/wife, parent/children or any other person or relation, your reward is with Allaah. This will keep you calm and it will keep you away from the state of desperation which is very harmful for your Eemaan.

What we should remember is that, this is what should be the intention of parents, but that does not mean children may not take care of their parents. The duty of children is to take care of their parents by helping them in old-age as prescribed in Islaam and its a fard (religious obligation), but parents should keep their intention very clear, just for the sake of Allaah.

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The buzzing of the bees and honey

“And your Lord inspired to the bee, "Take for yourself among the mountains, houses, and among the trees and [in] that which they construct. Then eat from all the fruits and follow the ways of your Lord laid down [for you]." There emerges from their bellies a drink, varying in colors, in which there is healing for people. Indeed in that is a sign for a people who give thought.” [Quran16:68-69]

With what glory bees buzz!

Its medicinal uses predate the Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). But honey's history is all the more golden-rich for Islam.

The Surah of Muhammad mentions "rivers of clarified honey" [Quran 47:15] as a prime attraction of the blessed abode of the Hereafter, reserved for the God-fearing. And the Saheehs of both Muslim and Al-Bukhari, tell us the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) who prized only pure things—especially in food—so loved honey that a special supply of it enticed him to the particular company of one of his women to the jealousy of two others, for whose sake he foreswore it. (The Quran famously recounts the fallout from this in the Surah of at-Tahreem.)

Yet as the verse that opens this writing tells us, we should study the virtues of honey—both its healing properties and miraculous production. For in its sticky sweetness adheres a godly gift, indeed.

Beginning with the bees themselves, Umar Al-Ashqar, who writes on science and the Quran, in his book Belief in Allah in Light of the Quran and Sunnah, hails the hardy nature of these special bugs with a veritable catalogue raisonné of their exceptional qualities and activities. The worker bees fly forth collecting nectar from flowers and water from their surroundings, brushing pollen into containers on their posterior legs. As they buzz from place to place, they pollinate countless plants along the way. Humanity would enter a vegetation and subsequent food-chain crisis absent the incredible industriousness of bees.

Allah created the bees, moreover, with two stomachs —one for nourishment and another sack in which the nectar is stored and partially digested down into simple sugars.

Once their nectar pouch is full, the bees return to deposit its contents in their hive. There other bees fan it with their wings to condense the sugars. The honey is then scaled in hexagonal wax-comb cells. All the while, the bees carry out their specified individual tasks in buzzing harmony, contributing to the prosperity of their communities. SubhanAllah! What a sign of how singularly great and sublime He is!

A treatment for all things

More than 14 centuries ago, Almighty Allah sanctified human intuition regarding the healing power of honey. But only recently has our scientific community begun to heed. Current scholarship on bees is now proving a long tradition of honey's lay remedies for skin and cold care. In addition, traditional folks have long used apitherapy (bee sting therapy) to heel everything from arthritis to tumorous swellings. (Today, there is no more effective treatment in the world than bee venom therapy for the relief of what up till now has been chronic, excruciating post-shingles pain.) Let's take a look at the therapeutic effects of those bees that buzz by from bud to blossom.

For generations, grandmothers everywhere spread thin layers of honey on burned, ulcerated, wounded, and fungal-infected skin. Now, N.S. Al-Waili, in a 2004 study, and Lusby, two years before, tell us that honey's high sugar content, limited water, low ph, and phytochemical factors work to safely fight off dangerous bacteria and lesion infections in a shorter period of time, and without the adverse effects of pain or tissue damage, than do costly pharmaceutical company creations. The Food and Drug Administration finally approved the first honey-based wound application in 2006.

The whole medical world has been abuzz with the placebo effect of the lucrative cold medicine industry. That is, the drugs contained in the cough medicines, for children and adults, that we buy in stores or get from pharmacies for real dollars have virtually no medicinal affect on coughs at all. In 2005 in fact, researches (P.C.L. Lee and his colleagues) proved that there is a significant decrease in coughing in patients given fake vitamin treatment as opposed to no treatment at all. In other words, feeling better was pretty much in the head.

Many studies on cough medicines, writes R. Dobson in the British Medical Journal, have since found that most of their benefits come simply from increased salivation and the pleasing effects of taste. With the costly prices of cough medicines and their potential to cause harm or be abused, researchers began to look for alternatives for cold and cough relief. I.M. Paul and his associates confirmed in a 2007 study published in Archives of Pediatric Adolescent Medicine what your sitto and jiddo already knew: Honey gives at least comparable relief to over the counter cough medicines, and actually helps you in other ways. Families whose children had upper respiratory infections that caused the little ones to cough, keeping them and their parents up at night, got significantly more sleep and cough relief with buck-wheat honey than no treatment, and at least the same relief as when they gave their children a special medication. While you still should refrain from giving infants under one year old honey due to the risks of botulism (and you do not want to go overboard and promote tooth decay with too much nighttime honey) a spoonful of honey is far more frugal and just as efficacious as delving into your pockets for another bottle of cough syrup.

What's in a Divine Sign?

When we read the Quran, we often fail to understand the meaning and wisdom of Allah's revelation. But we ought to be reflecting on the signs Allah has given us in its verses that speak to our own wellbeing and recovering our health when we fall ill. Scientific research in the dominant culture of the day lags behind in recognizing that many verses of the Quran (and hadeeths of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )) point to cures, and therefore ought to be empirically investigated. Yet that does not mean that we—who bear the gift of the Quran—should deprive ourselves of following its leads to bodily balance, presence, and whole health.

In considering the buzzing honey-bees, we should not merely marvel at the incredible perfection with which they were created as they zoom by in nature doing purposeful tasks. We ought to study them— and all the proofs in nature—in order to retrieve their lessons and benefits—as well as contemplate the reasons for which Allah created us as human beings, to worship Him and thank Him alone.

Al-Hamdulillah for the boundless blessing of Islam.

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Where are we lacking in our Children?

Tarbiyah. It is this tarbiyah which we are lacking in our children. Our homes are full of domestic violence and unislaamic atmosphere and the schools of our children is the worst atmosphere possible ever having no sense of tarbiyah of children, for kids and adults, for boys and girls.

How can this Ummah think of a better future when our next generation is drowning in the murky water?

Parents are the responsible people and they are accountable for the atmosphere which schools are providing to our children. Further, the authorities of school management are responsible for the atmosphere which students are facing during the school hours. The code of uniform in the school, the selection of curriculum, the environment in the assembly and so on, everything has its effect upon our children and as parents we are accountable for their paradise and hell.

Those running the schools and as well as the parents, we should fear Allaah’s punishment with regard to our children because the bad condition of this Ummah is because of the corrupt next generation heading towards the path of shaytaan who are least bothered about the Islaamic values, morals and modesty and sex segregation.

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The significance of obedience to parents

Islam builds a family in which prevails mutual respect and care. Parents and children in Islam are bound together by mutual obligations and reciprocal arrangements. Allaah Says (what means): “…No mother should be harmed through her child, and no father through his child…” [Quran 2: 233]

The Quran has made it compulsory for the child to treat his parents with all goodness and mercy.

Every Muslim must show goodness and mercy to his parents throughout their lives. There is only one exception to this, and that is, if the parents ask their children to associate anything with Allaah and to commit sins, then the children must not obey their parents. In all cases, the children must show love and gratitude to their parents. They must always speak to them gently and respectfully. They must try their best to make them happy, provided they do not disobey Allaah in the process.

Allaah says (what means): “But if they (both) strive with you to make you join in worship with me others of which you have no knowledge, then obey them not; but behave with them in the world kindly…” [Quran 31:15]

Being patient and tolerant with parents:

The children must take great care not to react to what their parents have to say. If they say or do anything which is not liked or approved of by the children, then they must show patience and tolerance instead of giving vent to their anger. The children must scrupulously try to refrain from disobeying their parents since the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) regarded this as one of the grave sins.

Supplicating for them:

Far from showing signs of displeasure, the children must pray for them saying, as Allaah teaches us in the verse (which means): "…My Lord and Sustainer! Be kind and have mercy on them as they cherished, nurtured and sustained me in childhood.” [Quran 17: 24]

We must continue praying for them even after they die. Such prayer will be regarded as a continuous charity as the Prophet, sallallaahu alayhi wa salllam, told us.

The greater right of the mother:

The children must be kinder and more grateful to their mothers since they took greater pains in their upbringing. That is why the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) emphasized that it is the mother who has the first claim on the child's care and attention.

Once a companion may Allaah be pleased with him asked the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) as to whom he should show more kindness. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) replied: "Your mother." He may Allaah be pleased with him asked who comes next and the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) again replied: "Your mother." He may Allaah be pleased with him asked the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) yet again who comes next. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) replied: “Your mother." When the companion may Allaah be pleased with him asked for the fourth time, only then did the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) reply: "Your father."

Recognizing their great status:

The Muslim should recognize the status of the parent and know his duties towards them. The status of parents in Islam is a status which mankind had not known before. Allaah Has placed the respect for the parents just one step below the belief in Allaah and true worship of Him.

Allaah says (what means): “And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word.” [Quran 17: 23]

The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) placed kindness and respect towards parents just after the prayer offered on time as the prayer is the foundation of Islam.

'Abdullaah Ibn Mas’ood may Allaah be pleased with him said: “I asked the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) which deed is most liked by Allaah? He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: ‘Prayer offered on time.’ I asked him: ‘Then what? He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: ‘Kindness and respect towards parents.’…” [Al-Bukhaari and Muslim]

Knowing the duties towards them:

It is also the duty of the child to provide for his parents, if he is able to do so. The Quran sums up the whole matter in a master concept called Ihsaan, which denotes what is right, good and beautiful (i.e. showing to them kindness, compassion, gratitude, reverence and respect, praying for them and supporting them financially if they are in need.)

Concluding, we mention a verse that shows the significance of obedience and gratitude due to parents: Allaah says (what means): “And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.” [Quran 31:14]

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Saturday, March 29, 2014

The difference between muraabahah and riba-based loans

There is a man who is looking for financing. He has a company that has ten million in its account, and I found a second man who says, “I will give him financing ten times the amount in the company’s account, and he can pay it back over ten years, with an annual profit of 4%,” and he describes it as muraabahah. I am an intermediary or agent. I put the first man in touch with the other, and I took my commission. Is this work of mine permissible?

Praise be to Allah.

Permissible muraabahah is where the financer (the one who has the money) buys something for one hundred million – as in the question – then when he has acquired it and taken possession of it, he sells it to your friend for payment in instalments over ten years, with a profit of 4%, for example; then your friend can keep the product or sell it in the marketplace for cash at a lower price, in order to obtain the cash.

This is muraabahah which is valid according to Islam.

But if the financer gives this money (one hundred million) to your friend on the basis that he will take it back from him in instalments, with an increase of 4%, then this is a riba-based loan, which is haraam, whether it is called financing or muraabahah. In fact calling it by this name is a kind of confusing and misleading trickery, which is also haraam.

The scholars are unanimously agreed that riba-based loans are haraam.

Ibn Qudaamah (may Allah have mercy on him) said: Any loan in which it is stipulated that more (than the original amount) be paid back is haraam, and there is no difference of scholarly opinion concerning that. Ibn al-Mundhir said: They are unanimously agreed that if the lender stipulates that the borrower must pay back more or give a gift, and he gives the loan on that basis, if he takes anything additional to that, it is riba. It was narrated from Ubayy ibn Ka‘b, Ibn ‘Abbaas and Ibn Mas‘ood that they forbade loans that bring benefits. End quote from al-Mughni, 6/436

What appears to be the case from your question is that this transaction is not of the first type. You did not mention any product that the financer bought then sold to your friend.

If the transaction is a riba-based loan, then your involvement in it is haraam, and what you must do is two things:

1. repent to Allah, may He be exalted, and do not do that again; and do not go ahead with any transaction before you find out the Islamic ruling on it

2. get rid of the money that you still have, because it came from haraam work; as for that which you spent before you found out that it is haraam, you do not have to do anything about it.

And Allah knows best.

Islam Q&A

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A Dinner Date (A heart warming Story)

“After 21 years of marriage, my wife wanted me to take another woman out to dinner and a movie. She said, “I love you, but I know this other woman loves you and would love to spend some time with you.”

The other woman that my wife wanted me to visit was my MOTHER, who has been a widow for 19 years, but the demands of my work and my three children had made it possible to visit her only occasionally.

That night I called to invite her to go out for dinner and a movie. “What’s wrong, are you well?” she asked.

My mother is the type of woman who suspects that a late night call or a surprise invitation is a sign of bad news. “I thought that it would be pleasant to spend some time with you,” I responded. “Just the two of us.” She thought about it for a moment, and then said, “I would like that very much.”

That Friday after work, as I drove over to pick her up I was a bit nervous. When I arrived at her house, I noticed that she, too, seemed to be nervous about our date. She waited in the door with her coat on. She was wearing the dress that she had worn to celebrate her last wedding anniversary. She smiled from a face that was as radiant as an angel’s. “I told my friends that I was going to go out with my son, and they were impressed, “she said, as she got into the car. “They can’t wait to hear about our meeting.”

We went to a restaurant that, although not elegant, was very nice and cozy. My mother took my arm as if she were the First Lady. After we sat down, I had to read the menu. Her eyes could only read large print. Half way through the entries, I lifted my eyes and saw Mom sitting there staring at me. A nostalgic smile was on her lips. “It was I who used to have to read the menu when you were small,” she said. “Then it’s time that you relax and let me return the favor,” I responded. During the dinner, we had an agreeable conversation – nothing extraordinary but catching up on recent events of each other’s life. We talked so much that we missed the movie. As we arrived at her house later, she said, “I’ll go out with you again, but only if you let me invite you.” I agreed.

“How was your dinner date?” asked my wife when I got home. “Very nice. Much more so than I could have imagined,” I answered.

A few days later, my mother died of a massive heart attack. It happened so suddenly that I didn’t have a chance to do anything for her. Some time later, I received an envelope with a copy of a restaurant receipt from the same place mother and I had dined. An attached note said: “I paid this bill in advance. I wasn’t sure that I could be there; but nevertheless, I paid for two plates – one for you and the other for your wife. You will never know what that night meant for me. I love you, son.”

Family is so important. Give them the time they deserve, because these things cannot be put off till “some other time.”

[not a hadith]

May Allah (Subhanahu wa ta’ala) bless our parents and families, Ameen!

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A Letter of Advice To My Future Daughter

A Letter of Advice To My Future Daughter | Productive Muslim

It recently dawned on me that the challenge of raising and nurturing an individual is one of the toughest, yet greatest gifts we can receive as a Muslimah. Bearing and raising children is indeed a challenge for Muslim women in a world which is full of toxic behaviour, which can consume us – quite literally!

The news of a very near and beloved sister of mine being blessed with pregnancy made us both reflect on the question: ’am I ready to be a good mother?’ I know the answer to this question would be a frightfully resounding ‘no’, but then I thought to myself, what advice could I offer my future daughter? What could I tell her that I had learned from life, my past mistakes and from the amazing advice my own mother had imparted on me?

I would share this advice so she could flourish and learn to be a productive member of this Ummah, to be successful in this life for the Next. Here are just some of the life lessons I would share with her:

Dear Future Daughter,

These are some important life lessons I have learnt which I would like to gift to you so you too can strive to be productive and successful in life. There is so much more I want to share with you, but here are 10 tips I want you to treasure and live by:

1. Always be mindful of Allah

Be mindful of Allah, because every time you think about Allah – His Mercy, His Compassion, His Kindness and His Favours towards you, you will find serenity and tranquility in your heart. Our very purpose in life is to worship Allah, through our actions and remembering Him. Dhikr is counted amongst one of the best actions we could do.

Ibn ‘Abbas narrated: “I was behind the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) one day when he said: ‘O boy! I will teach you a statement: Be mindful of Allah and He will protect you. Be mindful of Allah and you will find Him before you. When you ask, ask Allah, and when you seek aid, seek Allah’s aid. Know that if the entire creation were to gather together to do something to benefit you – you would never get any benefit except that Allah had written for you. And if they were to gather to do something to harm you – you would never be harmed except that Allah had written for you. The pens are lifted and the pages are dried.’” [At-Tirmidhi]

At every stage of your life, whether you are happy, sad or lost or miserable, seek Allah by remembering Him. As we recite regularly in our prayers, ‘To You Alone we turn, and You Alone we ask for Help.’ [Qur'an: Chapter 1, Verse 5]

2. Have meaningful goals in life

Make your goals in life meaningful. Having passion and sincerity along with the intention of pleasing Allah will ensure a lasting reward – Paradise. This will make your life worth living. Once you’ve thought about these goals, take action and make sure that your goals benefit others. Keep the end vision in mind even if you stumble along a few blocks across the way. Let the spirit of your initial motivation sustain your energy and drive to do everything it takes to get to your goal.

‘They will have whatever they desire with their Lord. That is the reward of the doers of good’ [Qur'an: Chapter 39, Verse 34]

3. Never give up, no matter how tough it gets

Life is filled with tests and hardships, but remember in every hardship there is an opportunity to become closer to Allah and to learn lessons. No matter how difficult something gets, remind yourself that Allah says: ‘Allah burdens not a person beyond his scope‘ [Qur'an: Chapter 2, Verse 286] and find solace in the knowledge that ‘Indeed, with hardship [will be] ease’ [Qur'an: Chapter 94, Verse 6]. Think about how even the most righteous people, such as the Prophets, were tested with hardship. Remind yourself that this is a chance for you to be stronger in your faith and more resilient. Do not lose hope, because Allah says ‘do not despair of the Mercy of Allah’ [Qur'an: Chapter 39, Verse 53] so expect the best from Him.

4. Be useful to humanity

There is a striking statement from Shaykh Hamza Yusuf, which has stayed with me throughout my work in the charitable sector. In it he says:

All the roads lead to death, but only one of them leads to a good death – and that is the road of ‘ihsan’, of being a beautifier, being somebody that makes the world a better place than you found it, that when you leave the world, the world was better for having you in it. And this is the ultimate criterion for a human being – whether they lived a worthwhile life, or whether they squandered their life in frivolity, vacuity and stupidity.

The life worth living is the life that benefits others, so find ways to benefit others, whether it’s through your job, at home with your family or by making a difference helping great causes. Do something that will make you useful to humanity.

5. Do kind acts of goodness – to everyone

Be selfless in what is a rather selfish world, by giving joyfully to others; you don’t know if that good deed will save you or change that person’s life. We take for granted how easy it is to do simple acts of goodness and show kindness to others.

I remember a time when I was travelling to work by train; a disabled man in a wheelchair had to get off but there was no way of letting the driver know before the train left, so before the doors closed I felt a sudden urge to help him. I ran towards the train driver, waving in the mirrors, and finally reached him to tell him the disabled man needed to get off. The man in the wheelchair thanked me profusely – it certainly made me think that ‘every act of goodness is a charity.’ [Al-Bukhari and Muslim]

6. Take advantage of every opportunity

Invest in yourself, to learn and grow, to live and be grateful. You must take advantage of every opportunity – consider its benefits, and, if they outweigh the negatives, then just go for it! You don’t know if the opportunity will come again. If you find that it does not work out, learn a lesson in resilience – it may be Allah’s way of telling you that you need to knock at His doors. Or, it may be that the opportunity was never meant for you. You will never know if you do not try first.

7. Use failures as teachers

I hate to admit it, but I really dislike failure. I was one of those A grade students at school and then when I got to university, I realised that success wasn’t always the best teacher. In fact, failure is necessary to grow and strengthen one’s own success. I truly learnt this after failing more times than I care to admit when I was learning to drive, or when I almost (I should stress the ‘almost’ part) graduated with a mere pass. All of these failures ended up being successes, not just because I passed in the end, but because it was the road of persistence that made it worthwhile in the end.

8. Fear Allah alone and have hope in Him

We are all filled with insecurities and fears which hold us back from truly achieving our real potential. It is like swimming – we are told to ‘just dive in and you’ll learn to swim!’ and I have to admit, this is true. In life, I only learnt some of the best lessons by doing what I was afraid to do, talking about my failures, being vulnerable with people I am close to. Couple this fear with hope in Allah, and I assure you – you will fly to places you never thought you could.

‘The heart is like a bird: love as its head and its two wings are hope and fear’ [Ibn Al Qayyim Al Jawziyyah].

9. Don’t settle for less

Whether it’s accepting a job offer or choosing a suitable husband, don’t settle for less. Allah doesn’t want us to, as the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, ‘Verily, Allah loves that when anyone of you does a job he should perfect it‘ [Bayhaqi]. Whatever you venture on, make sure you don’t let mediocre standards get in your way or fall for what might just be satisfactory. Set high standards that are also realistic, then make sure that you don’t compromise on the things that are important to you.

10. Pray and ask Allah for success

One of the best lessons I’ve learnt in life is that we are weak as human beings. No matter how hard we may work and strive, without Allah’s Help we cannot achieve success. Only through prayer, turning to Him for everything we need with the knowledge that only He can answer, can we truly succeed in our goals in this life and the Hereafter.

Spend some time every day to ask Allah for His Help and guidance, because only He can make the impossible possible. Allah says in the Quran: ‘And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me‘ [Qur'an: Chapter 2, Verse 186].

My dear daughter, as you go onto become a mother yourself someday, bear this advice in mind. I hope you will share it with your own daughter in the future so that she too can live by the motto to ’have sincere intentions and work hard.’

About the Author:

Productive Muslimah is a Muslimah who is striving for the highest station in Jannah by making the best of all the resources around her. Sister Lotifa Begum serves as Head of Productive Muslimah at She has gained a huge insight into a wide range of productivity-related issues and has delivered workshops for sisters on issues relating to time management, personal development and productivity. She is passionate about sisters excelling in their pursuit of productivity.

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What is Obligatory to Believe in Regarding al-Qadaa wal-Qadar

Ibn Battah al-Ukbaree (rahimahullaah) stated in his monumental work, “al-Ibaanah an Sharee’at il-Firqat in-Naajiyah” in the second book on “al-qadar”, the first volume, page 264 (Dar ur-Raayah, 1415H):

As for what is obligatory upon us to have knowledge of, and to attest to, and corroborate all of it in its entirety, then it is:

That we know that good and evil are from Allaah

That obedience and disobedience are from the Ordainment (qadaa) of Allaah and His decree (qadar)

And that whatever befalls us was never going to pass us by and what has passed us by was never going to befall us

And that Allaah created Paradise created inhabitants for it

He knew [such inhabitants] with their names and the names of their fathers, and He granted them success in [performing] righteous actions that He is pleased with

He ordered them with them (the righteous actions), then granted them success (in performing them), aided them (in performing them), acknowledged (their performance of them) and rewarded them with Paradise for their (performance), as a bounty from Him and mercy (from Him).

That He created the Hellfire and created inhabitants for it

He knew their exact number, knew what would occur from them, and decreed upon them what He disliked (for it to occur) from them. He deserted them (i.e. not protecting them from falling into such matters, so they fell into such matters which He disliked to occur from them), and punished them due to (these actions) without being unjust towards them (in any of that).

And they are not excused in whatever judgement He has made upon them.

So all of this and whatever is like it from the knowledge of al-qadar which is binding upon the creation to have knowledge of, and to have faith in and to submit to the command (amr) of Allah, His judgement (hukm) and His Ordainment (qadaa) and decree (qadar).

Ibn Battah’s “al-Ibaanah“, along with that of al-Laalikaa’ee’s monumental “Sharh Usool I’tiqaad Ahl is-Sunnah wal-Jamaa’ah” (see here) are two works that document the aqidah of Ahl us-Sunnah wal-Jamaa’ah, that of the Companions and the righteous Salaf from the first three centuries of Islaam.

In the above citation, Ibn Battah has summarized the view of Ahl us-Sunnah, in refutation of both the Qadariyyah Majoosiyyah and the Jahmiyyah Jabariyyah. And in the modern era, the founder of the cult group “Hizb ut-Tahrir”, Taqi ud-Din an-Nabahani, has propounded the doctrine of the Qadariyyah Majoosiyyah (see here), in which he expels mans wilfully chosen actions to be outside of the domain of “al-Qadaa wal-qadar”.

So him and his likes fall under the saying of the hadeeth of the Prophet (alayhis salaam), as is narrated by Ibn Umar:

القدرية مجوس هذه الأمة إن مرضوا فلا تعودوهم و إن ماتوا فلا تشهدوهم

The Qadariyyah are Magians of this Ummah. If they fall ill do not visit them, and if they die, do not prayer over them.

This hadeeth was reported by al-Haakim, who declared it authentic (Saheeh) upon the conditions of al-Bukhari and Muslim, upon the assumption that Abu Haazim (one of its narrators) heard from Ibn Umar. Abu Dawud, and at-Tirmidhi also declared it to be Hasan, as did Ibn Hajr, and also Imaam al-Albani in Saheeh al-Jaami’ (no. 4442).

The Qadariyyah were amongst the first of the deviant sects to arise in the era of the Companions, and the very first hadeeth in Sahih Muslim is concerning the censure and rebuke by Abdullah bin Umar (radiallaahu anhu) of the deniers of al-qadar and his disavowal of them. The innovation of al-qadar was taken by al-Ma’bad al-Juhanee from a Christian named Sawsan, who became a Muslim then reverted to Christianity. And Gheelaan (ad-Dimashqee), took it from al-Ma’bad and spread it further, and this bid’ah was taken up by the Mu’tazilah who carried it until the words Mu’tazilah and Qadariyyah became synonymous.

There occurs from the great Imaam, Abu Thawr Ibrahim bin Khaalid al-Kalbee (d. 240H), the faqih, (as reported by al-Laalikaa’ee in his “I’tiqaad”, 1/172, no. 319):

He was asked, “Who are the Qadariyyah?” and he replied:

The Qadariyyah are those who say Allaah did not create the actions of the servants and that Allaah did not decree acts of disobedience for the servants and that He did not create them (the acts of disobedience). Therefore these Qadariyyah are not be prayed behind, nor are their sick to be visited and nor are their funerals to be attended. Their repentance from this saying should be sought. If they repent (then so) and if not then their necks are to be struck.

The innovation of al-qadar comprises of two matters:

Rejection of Allaah’s prior knowledge of events and

The claim that the servant is the one who brings about his own action, independently, outside the scope of Allaah’s will (mashee’ah) and power (qudrah) and creative ability (khalq).

Amongst the Qadariyyah were those who denied Allaah’s foreknowledge, and amongst them who affirmed it, but denied Allaah’s will and creative ability (qudrah, khalq) in the actions of the servants.

Built upon this, (both factions of the Qadariyyah) resemble the Magians (fire-worshippers) who believed in two gods, a creator of good and a creator of evil. This is because they expelled the actions of man from being within the domain of Allaah’s all encompassing power (due to a doubt and misconception that Allaah cannot will or create evil), and thus affirmed that an entity (i.e. man) besides Allaah originates things within the creation, independently from Allaah (i.e. his ownd deeds).

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Al-Layth Ibn Sa'd: the Imaam of the Egyptians

He was one of the great Imaams of jurisprudence. He was a pious, ascetic, truthful scholar who abstained from unlawful acts. He was also sincere, humble, forbearing, and kind-hearted when dealing with people.

He had strong faith in Allaah and was fearful of Him all the time. He used to frequently recite the Quran. As well as this, he was very generous and used to spend most of his money in charity especially to support scholars, students of knowledge, and poor Muslims.

He is the Imaam, the Haafith (a title given to whoever memorizes 100,000 Hadeeths), the shaykh of Islam, the jurist and scholar of Egypt. His full name is Al-Layth Ibn Sa'd Ibn `Abdur-Rahmaan Al-Fahmi.

His birth:

He was born in Sh`abaan 94 A.H., 713 A.C. in Qarqashandah, a village twenty-two kilometers from Fustaat, Egypt. His origin goes back to Esfehan, Persia (nowadays Iran).

Seeking knowledge

In his early years, he started to learn religious knowledge. He was a student of some of the greatest scholars of his time, such as `Ubaydullaah Ibn Ja'far, Ja'far Ibn Rabee`ah, Al-Haarith Ibn Yazeed, and Yazeed Ibn Abi Habeeb. Since he was young, his teachers testified to his excellence, genius, and sharpness of mind.

Al-Layth had high aspirations to learn. For him, learning in Egypt alone was not sufficient. In 113, A.H., he decided to travel to Hijaaz to perform Hajj and seek knowledge. He was twenty years old at that time.

In Makkah and Al-Madeenah, which were considered the most outstanding sources of religious knowledge in the Muslim World, Al-Layth started to learn from a unique group of scholars of jurisprudence and Hadeeth. Ibn Shihaab Az-Zuhari was known as the most knowledgeable haafith and one of the first scholars to write down the Hadeeths of the Prophet , sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and he was one of Al-Layth's teachers. Al-Layth also received religious knowledge from `Ataa' Ibn Abi Rabaah who was the Mufti and Jurist of Makkah, Ibn Abi Maleekah, Naafi` Ad-Daylami who was the freed slave of the revered companion `Abdullaah Ibn `Umar Ibn Al-Khattaab, Sa`eed Ibn Sa`eed Al-Maqbari, Abu Az-Zubayr Al-Makki, and many others.

He remained fond of knowledge and had an unmitigated desire to actively and studiously attend classes even when he reached the rank of the great scholars. When he went to Baghdad in 161 A.H. in order to teach, though he was over sixty five years old, he asked about the house of the great scholar Hushaym Ibn Basheer who was the master of Hadeeth scholars in Iraq. Al-Layth asked Hushaym to send him some of his books to study them. When Hushaym did, Imaam Al-Layth started to read through their valuable and priceless information.

The Imaam's sessions

After spending long years acquiring knowledge, Imaam Al-Layth was prominent among his contemporary scholars as a genius jurist and a most trustworthy narrator of Prophetic Hadeeths. He started a class in his mosque to teach people. A short period later, he became very famous and students from everywhere came to learn from him. Thus he ended up having four sessions every day:

- A session for discussing the practices of the Sultan of Egypt. Imaam Al-Layth Ibn Sa'd attained a high rank and prestigious standing in the sight of the `Abbasid Caliphs to the extent that if the Sultan or the Judge of Egypt committed any wrong, Al-Layth would write to the Emir of the Believers who, in turn, would depose them.

- A class for teaching the noble Prophetic Hadeeths

- A class for answering people's religious questions

- A session for fulfilling the requests of the poor and the needy. The Imaam, may Allaah have mercy on him, never turned down any request for help.

The Imaam's rank and his knowledge

He was one of the most prominent jurists of his time. He was well-known among people everywhere. The caliphs and Emirs came to know him and scholars praised him and testified to his profound knowledge, abilities of memorization, and mastery of religious affairs.

Al-'Alaa' Ibn Katheer said:

"Al-Layth Ibn Sa'd is our master, Imaam and scholar."

Imaam Ahmad Ibn Hanbal said:

"Al-Layth had profound knowledge and his narration of Hadeeths is authentic."

Imaam Ash-Shaafi`i said:

"Al-Layth is more knowledgeable than Maalik."

He means Maalik Ibn Anas, the Imaam of the people of Al-Madeenah.

Al-Layth as a ruler

Imaam Al-Layth occupied several posts. He was the head of the Administration of Finance during the reign of Saalih Ibn `Ali Ibn `Abdullaah Ibn `Abbaas of Egypt. He was also its head during the caliphate of the `Abbasid Caliph, Al-Mahdi. Previously, the `Abbasid Caliph Abu Ja'far Al-Mansoor asked him to be the ruler of Egypt, but Imaam Al-Layth refused.

The character of the Imaam

Imaam Al-Layth Ibn Sa'd was an authentic narrator of Prophetic Hadeeths and a talented jurist. He was known for his piety, asceticism, and generosity. The Imaam was one of the wealthy scholars. His son Shu'ayb said that his annual income was between twenty and twenty five thousand Deenaars (golden coins). He used to spend all this money in the cause of Allaah. He was never liable to pay Zakaah, simply because he would spend all his money before the year had passed.

Imaam Al-Layth may Allaah have mercy upon him used to give out charity to three hundred needy people every day. He never ate his food except in the company of people.

One day, a woman came to him and said: "O Abu Al-Haarith! My son is sick and he craves to eat honey."

Al-Layth called his servant and said:

"Give her one hundred and twenty pounds of honey."

Imaam Al-Layth was very generous with scholars, to the extent that he used to send one hundred Deenaars to Imaam Maalik Ibn Anas every year. Once Imaam Maalik wrote to him that he was in debt. Imaam Al-Layth sent him five hundred Deenaars. When Imaam Al-Layth went to perform Hajj and he passed by Madeenah, Imaam Maalik sent him a plate of dates. Imaam Al-Layth Ibn Sa'd put one thousand Deenaars on the plate and sent it back to Imaam Maalik.

When the books of Ibn Luhay`ah, a great jurist and narrator of Prophetic Hadeeths, were burnt, Imaam Al-Layth immediately sent one thousand Deenaars to him.

His death

Imaam Al-Layth Ibn Sa'd died on Friday, the fifteenth of Sh`abaan 175 A.H., 791 A.C. He was buried in Cairo and his funeral was attended by a large number of people. The people were very sad and consoled one another.

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The Prayer for Forgiveness


1. Salat ut-Tasbih and the Saying of Some Scholars Regarding it

2. How the Salah is Performed

3. Rulings Concerning Salat ut-Tasbih

4. The Excellence of Dhikr (Remembrance of Allah) and Tasbih Aside from Salah

5. Its Proof (of Authenticity)

Salat ut-Tasbih and the Saying of Some Scholars Regarding it

There are various opinions of the honourable scholars with regard to the name of this blessed salah. Some of them called it Salat ut-Tasabih. Others called it Salat ut-Tawbah. Yet another group called it Salat ul-Ghufran (prayer for forgiveness).

Whatever its name may be, it refers to one prayer and its purpose is one. Verily it is a great prayer for expiating the sins, forgiveness for the sins and mistakes. It is a cleansing for whoever wants to be cleansed, success for whomsoever seeks salvation.

The renowned scholar 'Abdul-'Aziz ibn Abi Rawad1 said, "Whoever desires Paradise should take to Salat ut-Tasabih."

Abu 'Uthman Sa'id ibn Isma'il al-Hiri2 said, "I have not seen anything for removal of calamities and afflictions like Salat ut-Tasabih."

As-Subki3 said, "Indeed I have spoken at length about this because of the objection of An-Nawawi on it and the reliance of the people of this era on him. Thus I was afraid the people who be deceived by that. Thus it is befitting that one endeavours to do it."

The one who hears of the great reward contained in it and then is heedless of it, is no more than someone who is carefree with regards to his din, not plentiful in doing righteous actions and he should not be considered from the people or resolve - and we ask Allah for safety.

Ibn 'Abidin said, "The hadith pertaining to it is reliable because of its many chains, and those who consider it weak then it is mere conjecture from them. It contains in it a reward which should not be abandoned, and based on this, some of the muhaqqiqin 5 say, 'No-one hears of its great blessing, and leaves it except that he is negligent with regard to his religion.' "6

Al-Hafidh Ibn Hajr said in his Amali, "'Abdullah ibn Al-Mubarak used to pray it and it has been handed down from the righteous."7

Thus, in this, is a streghtening of the hadith and the earliest person from whom is reported this action is Abu Jawzah ibn 'Abdullah al-Basri.8

Many of the scholars have stated it as being recommended, from the Shafi'iyyah like ash-Shaykh Abi Hamid and Al-Muhamali and Al-Juwayni and his father Imam Al-Harmayn and Al-Ghazali and Al-Qadhi Hussayn and Al-Baghawi and Al-Matuli and Zahir ibn Ahmad ar-Radi and Rafi'i in Ar-Rawdah and then he mentions the affirmation of Imam Ahmad and the mistake of those who declared it to be fabricated.

How the Salah is Performed

Ibn 'Abbas radhiallahu 'anhu said that the Messenger of Allah sallallahu 'alayhi wa sallam said:

"O 'Abbas, O uncle. Should I not grant you? Should I not bestow upon you? Should I not award you? Should I not do with you? Ten things if you were to do them, Allah would forgive you of your sins, its first and its last, its old and its new, whether it is done intentionally or mistakenly, its small or large, hidden or open. The ten are

that you pray the four raka'at,

reading in every rak'ah Al-Fatihah and another surah

and when you have have finished reading in the first rak'ah you say whilst standing, 'How Perfect is Allah and All Praise belongs to Allah and there is no diety worthy of worship except Allah and Allah is the Greatest,' fifteen times

and then you bow into ruk'u and say the same whilst bowing, ten times

and then you raise your head from bowing and say it ten times

and then you go down into prostration and say it whilst in prostration ten times

and then you raise your head from prostration and say it ten times

and then you go down into prostration and say it ten times

and then riase your head from prostration and say it ten times.

So if your sins were equal to the froth on the sea or sand of 'Alij, Allah will forgive it for you. If you are able to pray it every day then do so. If you are not able to do so then once every So that is seventy-five times in every rak'ah and you do that in each of the four raka'at.

Jumu'ah (Friday). And if you are not able to then once every month. And if you are not able to then once a year. And if you you are not able to then once if your lifetime."

[Abu Dawud, eng trans vol. 1, no. 1292, Ibn Majah and others.]

So, is there somebody who wants to make this connection with his Lord?

Is there anyone who wants to clean himself of his sins?

Is there anyone distressed, so it (the prayer) relieves him from his grief, by the permission of his Lord?

Verily, it is bathing for one who intends to cleanse himself, and purifies he who desires purification.

It is a lesson from the lessons of patience and a favour from the Kind and the Generous and a guidance from the merciful Messenger sallallahu 'alayhi wa sallam, a favour from the Lord and a present from the Beloved.

So will you refuse the King's favour?

And return the present of the Beloved?

So what is the matter with us that we turn away from it?

Lazy in its performance.

While the Generous forgives by it all of the sins, its first and its last, its old and its new, its small and its big, whether done intentionally or mistakenly.

So is there bounty after this bounty?

Is there any generosity after this generosity?

So embark upon it with fervour and enter into the Mercy of the Gracious by it.

So the resolute ones who seek nearness do not fail to do it once every day.

While the worshippers, good doers, do not fail to do it once a week.

And the God-conscious believers do not faily to do it once a month.

So do not let Shaytan deceive you away from it by the world and by your saying, 'I shall do it soon' thereby putting it off. For there is nothing more destructive to mankind than this - your saying, 'I shall do so (later), I shall do so (later)', while time passes by and days are spent, his youth expires and he becomes old and feeble and he still says, 'I shall do so (later), I shall do so (later).'

Let not those people who make (the hadith) weak prevent you from it, for verily it is reported from eleven Companions and more than thirty Imams have authenticated it and many of our Pious Predecessors have acted upon it.

Rulings Concerning Salat ut-Tasbih

I followed up the sayings of the People of Knowledge with regard to some of its rulings and their proofs - for example:

Does it have a favoured time?

Does it have a particular reading from the Qur'an?

It is prayed in two sets of two, or four joined?

Does it have a particular du'a which ones makes after the sitting?

And other such rulings.

So I say, I followed up all of that and I did not find from them anything, except the opinions of individuals - there being no proof from the Book or the Sunnah.

Therefore I say, that this Salah should be prayed as four raka'at connected with one taslim, according to what is reported in the text of the hadith and in every rak'ah, seventy-five tasbihat.

It has no particular or favoured time, nor a particular reading. Rather, he reads whatever is easy for him and it is prayed at any time.

If he forgets the number of tasbihat, it is said that he should repeat that part of the prayer with its tasbihat and it is said that he should repeat the rak'ah altogether and it is said that he could prostrate for forgetfulness and then in his prostration make the tasbih of Allah in accordance to the number of tasbihat which he forgot. And perhaps the last opinion is the nearest to the truth, and Allah knows best.

The Excellence of Dhikr (Remembrance of Allah) and Tasbih Aside from Salah

Verily the Remembrance of Allah has a far-reaching effect in the education of the Muslim and his purification. It purifies the soul from dirt, silences his tongue from indecency, it beautifies his character, polishes the heart of its rust and removes its anxiety and its grief and banishes his worries ...

It is the nourishment of the heart and the strength of the soul and its cure from all of the physical illnesses and mental diseases.

By it, one overcomes one's anxieties and stregthens one's resolve and is victorious over one's enemies.

It is a nearness to Ar-Rahman and a dispeller of the whispers of Shaytan.

Allah diminishes with it the mistakes and removes calamaties with it.

Not to say what the individual receives from the great reward and the most appropriate fulfilment.

Allah, the Most High, says:

"Verily in the Remembrance of Allah do hearts find tranquility."

[Al-Qur'an 13:28]


"The men and the women who remember Allah much (with their hearts and tongues), Allah has prepared for them forgiveness and a great reward."

[Al-Qur'an 33:35]

The Prophet sallallahu 'alayhi wa sallam said:

"Shall I not inform you concerning the best of your actions and the most pure in the sight of your Master, and which will raise you in the ranks the most? It is better for you than spending gold and money, and it is better for you than meeting your enemy - so that you strike their necks and they strike yours." They said, "Certainly." He sallallahu 'alayhi wa sallam said, "The remembrance of Allah."

The Messenger of Allah sallallahu 'alayhi wa sallam said:

"Is one of your unable to earn a thousand rewards every day? If he glorifies Allah a hundred times, Allah writes for him a thousand good deeds and removes from a thousand sins because of it."

[Sahih Muslim, eng. trans. vol. 4, no. 6517]

The Messenger of Allah sallallahu 'alayhi wa sallam said:

"Verily 'All praise is due to Allah, how Perfect is Allah, there is nothing worthy of worship except Allah and Allah is the Greatest', causes the sins of a servant to fall just as the leaves of this tree fall."

And in another narration:

" ... sheds the sins just as a tree sheds her leaves."

[Sahih al-Jami', no. 160]

And the Messenger of Allah sallallahu 'alayhi wa sallam said:

"Whoever says one hundred times in the morning and one hundred times in the evening, 'Glory be to Allah and praise be to Him', his sins shall be forgiven even if they are greater than the foam on the sea."

[Sahih at-Targib wa't-Tarhib]

I say, if this is the excellence of dhikr (Remembrance of Allah) and at-tasbih outside of the Salah so how will it be if it is combined with the Salah?

Verily, it is a gathering of light upon light and reward upon reward.

For this reason, Salat ut-Tasbih has this great position and plentiful reward.

Its Proof (of Authenticity)

Salat ut-Tasbih has been narrated from more than ten Companions radhiallahu 'anhum ajma'in. And here we will just mention three of its chains of narration.

Firstly, the hadith of 'Abdullah ibn 'Abbas radhiallahu 'anhu

It is narrated from him in many chains, the most important of which is what is narrated by Abu Dawud (no. 1297, eng. trans. vol. 1, 292), Ibn Majah (no. 1387), Al-Hakim (1/308) and others, by the chain of narration of Musa ibn 'Abdul-'Aziz from Al-Hakam ibn Abban from Ikrimah from Ibn 'Abbas and this chain of narration is hasan (reliable).

As for Musa ibn 'Abdul-'Aziz, Ibn Ma'in declared him to be trustworthy and An-Nasa'i said, "There is nothing wrong with him." He has been spoken about (badly) but without any proof.

While, with regards to Al-Hakam ibn Abban, the majority of thew scholars have agreed upon him being trustworthy from amongst them the outstanding Imams Ibn Ma'in, Ibn Al-Madani and Ahmad ibn Hanbal and they in themselves are enough for you.

Ikrimah is the famous, trustworthy and well-known tabi'i, the slave of Ibn 'Abbas.

Secondly, the hadith of 'Abdullah ibn 'Amr ibn Al-'As radhiallahu 'anhu

The hadith of 'Abdullah ibn 'Amr has been reported through different narrations all having Abi Al-Jowza'i within the chain.

The first is from Muslim ibn Ibrahim, from Al-Mustamir ibn Ar-Rayyan, from Abi Al-Jowza'i, from 'Abdullah ibn 'Amr and collected by Abu Dawud (2/30, eng. trans, vol. 1, 1293). Its narrators are all by consensus trustworthy and just.

The second is from Muhammad ibn Sufyan, from Hibban ibn Hilal from Mahdi ibn Maymun from 'Amr ibn Malik from Abu Jowza'i, from 'Abdullah ibn 'Umar to the Prophet sallallahu 'alayhi wa sallam.

This is collected by Abu Dawud (2/30, eng. trans. vol. 1, 1293), and Al-Bayhaqi (3/25). The narrators in this chain of narration are all thiqat (trustworthy) except for Muhammad ibn Sufyan who is a truthful person (saduq).

Thirdly, the hadith of Ansari.

This is collected by Abu Dawud (1299, eng. trans. vol. 1, 1294) and also by Al-Bayhaqi (3/25).

Abu Tawbah said: Muhammad ibn Muhajir narrated to us, who said that 'Urwah ibn Rawim said that Al-Ansari narrated to me - and then he mentions the hadith.

The narrators in this chain of narration are the narrators used by Al-Bukhari and Muslim with the exception of 'Urwah, who is trustworthy. And Al-Ansari is a Companion. Therefore, this chain is Sahih (authentic) and the two narrations which precede it from 'Abdullah ibn 'Amr, then one of them is Sahih and the other is hasan (reliable).

The aforementioned hadith of Ibn 'Abbas is at its very least hasan.

So one can use any of these three chains of narrations as a proof - even if it was the only narration about this Salah, so how is it when there are more than ten different chains of narration reported?

I am still astonished after of this at those who declare this Salah to be da'if (weak) - from amongst those who have not researched this issue thoroughly, nor followed up all of its chains of narration but sufficied themselves by imitiation of those who declared it weak, despite the fact that the vast majority and the most knowledgeable of the Imams of hadith and fiqh have declared it authentic and many of the Imams of Islam performed it.

So amongst those who performed it; Abu Al-Jawza'i and he is a well-known tabi'i and worshipper, the great Imam and mujahid 'Abdullah ibn Al-Mubarak and other than them.

Amongst those who declared it sahih or hasan are; Ahmad ibn Hanbal, Abu Dawud, Al-Hakim, Abu Musa al-Madani, Al-Khatib al-Baghdadi, Ibn As-Salah, Al-Baghawi, Al-Mundhiri, An-Nawawi in Tahdhib al-Asma wa'l-Lughat and Al-Adhkar, Ibn Hajr al-Asqalani, As-Suyuti and lastly, the muhaddith of our time, Shaykh Al-Albani - may Allah grant them all forgiveness.

The claim of some of them that this is against the common appearance of Salah is an incorrect one after one pays consideration - for it is complete like other prayers but is contains an increase in tasbih and tahmid and verily, the Prophet sallallahu 'alayhi wa sallam said concerning Salah, "Verily it is for at-tasbih and at-takbir." 9

So what is disagreeable about its appearance? And whoever wishes further eloboration then he should refer to the origin10 in which I explained clearly its position and I also refuted the doubts concerning it - and Allah is the granter of all good - O Allah, send your peace and blessings upon Muhammad sallallahu 'alayhi wa sallam, his family and his Companions.

From the book The Three Abandoned Prayers by 'Adnan Aali 'Urur, translated by Faraz Abul-Harith and published by Call to Islam Da'wah Centre, 1997. Minor editing has been made to the text by

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