Friday, January 6, 2012



What is the most potent supplication one can make when one's heart feels constricted?


Removing hardship and opening the breast of man are in the Hand of Allah Almighty Alone.If you are afflicted with a hardship,if you feel yourself hampered or inhibited,turn to Allah Almighty and ask Him to remove your hardship.Do what the Messenger of Allah `sallAllahu alaihi wa sallam used to do when hardship befell him,he would turn prayer and he used to say when afflicted:

لَا إلَهَ إِلَّا اللَّهُ الْعَظـيمُ الْحَلِـيمْ، لَا إِلَهَ إِلَّا اللَّهُ رَبُّ العَـرْشِ العَظِيـمِ، لَا إِلَـهَ إِلَّا اللَّهْ رَبُّ السَّمَـوّاتِ ورّبُّ الأَرْضِ ورَبُّ العَرْشِ الكَـريم

La ilaha illalllahul adhimul halim. La ilaha illallahu,rabbul arshil adhim. La ilaha illallahu, rabbus samawati wa rabbul ardi wa rabbul arshil karim.

"None has the right to be worshipped except Allah,the Magnificent,the Foebearing.None has the right to be worshipped except Allah,Lord of the magnificent throne.None has the right to be worshipped except Allah,Lord of the heavens,Lord of the Earth and Lord of the noble throne."[1]

The Permanent Committee

[1]Al-Bukhari no.6346 and Muslim no.2730

Source:Fatawa Islamiyah (Islamic Verdicts) Volume 7,page.297-298|Collected by:Muhammad bin Abdul-Aziz al-Musnad|Published by:Darussalam.

Monday, September 5, 2011

The Exquisite Pearl

This poem is from a book by Sheikh Abdur Rahman ibn Nasir As-Sa’di (Rahimahullaah) called Al-Durrat Al-Fakhirah (The Exquisite Pearl).

Fortunate are those who avoid the destructive paths;
Intending the stations of Allaah’s good pleasure.

Those who journey with the utmost sincerity;
Following the legislation by which faith is measured.

Those who build the stations of their journey;
Submitting between being fearful and being hopeful.

Those whose hearts the Divine has filled;
With devotion to Him and love for the Most-Merciful.

Those who remember Him do so abundantly;
In private, public, at all times in continuance.

Seeking nearness to the Sovereign Master;
By obeying Him and forsaking disobedience.

Doing what is obligatory and optional is their way;
Inspecting their own faults and their deficiences.

Their souls patiently enduring all that is disdainful;
Desirous of what it entails of benevolence.

They arrive at the Station of Contentment;
Ultimately reaching the Garden and safety.

For His bounties to His creation they are greatful;
With their heart, tongues and limbs of their body.

Reliance is their companion in all affairs;
Whilst striving in the pleasure of the All-Merciful.

Worshipping the Divine, believing in His presence;
Thus taking their place at the Station of Excellence.

Advising others to that which pleases their Lord;
With knowledge, guidance and compassion.

Accompanying the people in bodily form;
Whilst their spirits dwell at a sublimer station.

They alert the creation to their complete need for Allaah;
Continuously fearing a decrease in their faith.

Their hearts turning away from all distractions;
Completely emptied of other than the Most-Merciful.

Their movements, concerns and resolves;
Are all for Allaah, not the creation, nor the Devil.

The best of friends is the seeker of these paths;
Which leads to acquiring goodness and Ihsan.

Tuesday, August 30, 2011

Remaining Steadfast After Ramadhan

Shaikh Saalih Al-Fawzaan hafidhahullaah

From Ahaadeeth us-Siyaam: Ahkaam wa Ada
Sufyaan ibn 'Abdillaah radhiAllaahu 'anhu said: "O Messenger of Allaah, tell me something about Islaam, which I cannot ask anyone else besides you." He said: "Say: 'I believe in Allaah' and then be steadfast (upon that)." [Saheeh Muslim (38)]
The hadeeth is proof that the servant is obligated, after having eemaan in Allaah, to persevere and be steadfast upon obeying Him by performing the obligatory acts and avoiding the prohibited ones. This is achieved by following the Straight Path, which is the firm Religion without drifting away from it, to the right or to the left.
If the Muslim lives through Ramadhaan and spent his days in fasting and his nights in prayer and he accustomed himself to doing acts of good, then he must continue to remain upon this obedience to Allaah at all times. This is the true state of the slave, for indeed, the Lord of the months is One and He is ever watchful and witnessing over his servants at all times.
Indeed, steadfastness after Ramadhaan and the rectification of one's statements and actions are the greatest signs that one has gained benefit from the month of Ramadhaan and striven in obedience. They are tokens of reception and signs of success.
Furthermore, the deeds of a servant do not come to an end with the end of a month and the beginning of another, rather they continue and extend until he reaches death. Allaah says:
"And worship your Lord until the certainty (death) comes to you." [al-Hijr: 99]
If the fasting of Ramadhaan comes to an end, then indeed the voluntary fasting is still prescribed throughout the entire year. If standing in prayer at night during Ramadhan comes to an end, then indeed, the entire year is a time for performing the night prayer. And if the Zakaat-ul-Fitr comes to an end, then there is still the Zakaah that is obligatory as well as the voluntary charity that lasts the whole year. This goes the same for reciting the Qur'aan and pondering over its meaning as well as every other righteous deed that is sought, for they can be done at all times. From the many bounties that Allaah has bestowed upon his servants is that He has placed for them many different types of righteous acts and provided many means for doing good deeds. Therefore, the ardor and zeal of the Muslim must be constant and he must continue to remain in the service of his Lord.
It is unfortunate to find that some people perform worship by doing different types of righteous deeds during Ramadhaan. They guard strictly upon their five daily prayers in the masjid, they recite the Qur'aan a lot and they give in charity from their wealth. But when Ramadhaan comes to an end, they grow lazy in their worship Rather, sometimes they even abandon the obligations, both generally, such as praying in congregation, and specifically, such as praying the fajr prayer.
And they commit forbidden acts such as sleeping over the time of prayers, indulging in places of foolishness and entertainment, and mingling in parks, especially on the day of 'Eed. Obtaining help from these evils is only through the grace of Allaah. Thus, they demolish what they have constructed and destroy what they have established. This is an indication of deprivation and a sign of perdition. We ask Allaah for His safeguarding and protection.
Indeed, this type of people take the example of turning in repentance and ceasing from committing evil deeds as something specific and restricted to the month of Ramadhaan. And they stop doing these (good) acts when the month stops. Thus, it is as if they have abandoned sinning for the sake of Ramadhaan, and not out of fear of Allaah. How terrible is the state of these people, who do not know Allaah, except in Ramadhaan!
Truly, the success that Allaah grants His servant lies in the fasting of Ramadhaan. His assisting him to do that is a great favor, thus the calls for the servant to be grateful to his Lord. This understanding can be found in the statement of Allaah after completing the favor of the month of fasting:
"(He wants that you) must complete the same number of days, and that you must magnify Allaah (by saying Allaahu Akbar) for having guided you, so that you may be grateful to Him." [2:185]
The one who is grateful for having fasted, will remain upon that condition and continue to perform righteous deeds. Verily, the true way of the Muslim is that of one who praises and thanks his Lord for giving him the ability to fast and make qiyaam. His condition after Ramadhaan is better than it was before Ramadhaan. He is more receptive to obey, desiring to do good deeds and quick to enforce the obligatory acts. This is because he has gained benefit form this prominent institute of learning. It is that of one who fears for having his fast not accepted, for indeed Allaah only accepts from those who fear Him. The righteous predecessors would struggle to complete and perfect their deeds, hoping afterwards, that it would be accepted and fearing that it would be rejected. From the reports of 'Alee, "Be more concerned with having your deeds accepted than the deed itself. Did you not hear Allaah say: 'Verily Allaah, only accepts those from those who fear Him. (i.e. possess taqwaa).' [5:27] "[Lataa'if ul Ma'aarif, p. 246]
'Aa'ishah said: "I asked the Messenger of Allaah concerning the ayah: 'And the one who are given what they are given and their hearts tremble with fear.' Are they the ones who drink alcohol and steal?" He said: "No, o daughter of as-Siddeeq. Rather, they are the ones who fast and pray and give in charity yet fear that it won't be accepted from them. They are the ones who rush to do good deeds and they are the first to do them." [Saheeh Sunan at-Tirmidhee 3/79-80]
So be warned and again be warned of turning backward after having attained guidance of going astray after persevering. And ask Allaah to provide you with duration in doing righteous deeds and continuity in performing good acts. And ask Allaah that He grant you a good end, so that He may accept our Ramadhaan from us.

Monday, August 29, 2011

sunnan of Eid and rulings

Allaah has set out several rulings concerning Eid, including the following:

1 – It is mustahabb to recite takbeer during the night of Eid from sunset on the last day of Ramadaan until the imam comes to lead the prayer. The format of the takbeer is as follows:

Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, wa Lillaahi’l-hamd (Allaah is Most Great, Allaah is Most Great, there is no god except Allaah, Allaah is Most Great, Allaah is Most Great, and all praise be to Allaah).

Or you can say Allaahu akbar three times, so you say:

Allaahu akbar, Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, Allaahu akbar, wa Lillaahi’l-hamd (Allaah is Most Great, Allaah is Most Great, Allaah is Most Great, there is no god except Allaah, Allaah is Most Great, Allaah is Most Great , Allaah is Most Great, and all praise be to Allaah).

Both are permissible.

Men should raise their voices reciting this dhikr in the marketplaces, mosques and homes, but women should not raise their voices.

2 – You should eat an odd number of dates before leaving for the Eid prayer, because the Prophet (peace and blessings of Allaah be upon him) did not set out on the day of Eid until he had eaten an odd number of dates. He should stick to an odd number as the Prophet (peace and blessings of Allaah be upon him) did.

3 – You should wear your best clothes – this is for men. With regard to women, they should not wear beautiful clothes when they go out to the Eid prayer-place, because the Prophet (peace and blessings of Allaah be upon him) said: “Let them go out looking decent” i.e., in regular clothes that are not fancy. It is haraam for them to go out wearing perfume and makeup.

4 – Some of the scholars regarded it as mustahabb to do ghusl for the Eid prayer, because it is narrated that some of the salaf did this. Doing ghusl for Eid prayer is mustahabb, just as it is prescribed for Jumu’ah because one is going to meet people. So if one does ghusl, that is good.

5 – The Eid prayer. The Muslims are unanimously agreed that the Eid prayer is prescribed in Islam. Some of them say that it is Sunnah, some say that it is fard kafaayah (a communal obligation) and some say that it is fard ‘ayn (an individual obligation), and that not doing it is a sin. They quoted as evidence the fact that the Prophet (peace and blessings of Allaah be upon him) commanded even the virgins and women in seclusion, i.e., those who did not ordinarily come out, to attend the Eid prayer place, except that those who were menstruating should keep away from the prayer-place itself, because it is not permissible for a menstruating woman to stay in the mosque; it is permissible for her to pass through but not to stay there.

It seems to me, based on the evidence, that it is fard ‘ayn (an individual obligation) and that every male is obliged to attend the Eid prayer except for those who have an excuse. This was the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him).

In the first rak’ah the imam should recite Sabbih isma rabbika al-A‘ala (Soorat al-A’la 87) and in the second rak’ah he should recite Hal ataaka hadeeth ul-ghaashiyah (al-Ghaashiyah 88). Or he may recite Soorat Qaaf (50) in the first and Soorat al-Qamar (54) in the second. Both options are narrated in saheeh reports from the Messenger of Allaah (peace and blessings of Allaah be upon him).

6 – If Jumu’ah and Eid fall on the same day, the Eid prayer should be held, as should Jumu’ah prayer, as is indicated by the apparent meaning of the hadeeth of al-Nu’maan ibn Basheer which was narrated by Muslim in his Saheeh. But those who attend the Eid prayer with the imam may attend Jumu’ah if they wish, or they may pray Zuhr.

7 – One of the rulings on Eid prayer is that according to many scholars, if a person comes to the Eid prayer-place before the imam comes, he should sit down and not pray two rak’ahs, because the Prophet (peace and blessings of Allaah be upon him) prayed Eid with two rak’ahs, and he did not offer any prayer before or after it.

Some of the scholars are of the view that when a person comes he should not sit down until he has prayed two rak’ahs, because the Eid prayer-place is a mosque, based on the fact that menstruating women are not allowed there, so it comes under the same rulings as a mosque, which indicates that it is a mosque. Based on this, it comes under the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “When any one of you enters the mosque, let him not sit down until he has prayed two rak’ahs.” With regard to the fact that the Prophet (peace and blessings of Allaah be upon him) did not offer any prayer before or after the Eid prayer, that is because when he arrived the prayer started.

Thus it is proven that we should pray Tahiyyat al-Masjid (two rak’ahs to “greet the mosque”) when arriving at the Eid prayer-place, as in the case of all mosques, because if we assume from the hadeeth that there is no Tahiyyat al-Masjid for the Eid mosque, then we should say that there is no Tahiyyat al-Masjid for the Jumu’ah mosque either, because when the Messenger of Allaah (peace and blessings of Allaah be upon him) arrived at the Jumu’ah mosque he would deliver the khutbah, then pray two rak’ahs then leave and pray the regular Sunnahs of Jumu’ah in his house, so he did not offer any prayer before it or after it (in the mosque).

What seems more likely to be correct in my view is that we should pray two rak’ahs in the Eid prayer-place to greet the mosque, but we should not denounce one another with regard to this issue, because it is a matter concerning which the scholars differ. We should not denounce others with regard to matters where the scholars differ, unless there is a clear text. So we should not denounce the one who prays (Tahiyyat al-Masjid) or the one who sits down without praying.

8 – One of the rulings on the day of Eid – Eid al-Fitr – is that Zakaat al-Fitr is due on this day. The Prophet (peace and blessings of Allaah be upon him) enjoined that it should be paid before the Eid prayer. It is permissible to pay it one or two days before that, because of the hadeeth of Ibn ‘Umar (may Allaah be pleased with him) which was narrated by al-Bukhaari: “They used to give it one or two days before (Eid) al-Fitr.” If it is paid after the Eid prayer, it does not count as Sadaqat al-Fitr, because of the hadeeth of Ibn ‘Abbaas: “Whoever pays it before the prayer, it is Zakaat al-Fitr, and whoever pays it after the prayer, it is ordinary charity.” It is haraam to delay Zakaat al-Fitr until after the Eid prayer. If one delays it with no excuse then it is not acceptable zakaah, but if there is an excuse – such as if a person is traveling and does not have anything to give or anyone to give it to, or he is expecting his family to pay it and they are expecting him to pay it, then in this case he should pay it when it is easy for him to do so, even if that is after the prayer, and there is no sin on him because he has an excuse.

9 – People should greet one another, but that results in haraam actions on the part of many people, such as men entering houses and shaking hands with unveiled women without any mahram being present. Some of these evils are worse than others.

We see some people denouncing those who refuse to shake hands with those who are not their mahrams, but it is they who are the wrongdoers, not he. But he should explain to them and tell them to ask trustworthy scholars to verify his actions and he should tell them not to get angry and insist on following the customs of his forefathers, because they do not make a permissible thing forbidden or a forbidden thing permissible. He should explain to them that if they do that, they will be like those of whom Allaah says (interpretation of the meaning):

“And similarly, We sent not a warner before you (O Muhammad) to any town (people) but the luxurious ones among them said: “We found our fathers following a certain way and religion, and we will indeed follow their footsteps”
[al-Zukhruf 43:23]

Some people have the custom of going out to the graveyard on the day of Eid to greet the occupants of the graves, but the occupants of the graves have no need of any greeting or congratulations, because they do not fast or pray qiyaam.

Visiting the graves is not something to be done especially on the day of Eid or Friday or any particular day. It was proven that the Prophet (peace and blessings of Allaah be upon him) visited the graves at night, as mentioned in the hadeeth of ‘Aa’ishah narrated by Muslim. And the Prophet (peace and blessings of Allaah be upon him) said: “Visit the graves for they will remind you of the Hereafter.”

Visiting graves is an act of worship, and acts of worship are not acceptable unless they are in accordance with sharee’ah. The Prophet (peace and blessings of Allaah be upon him) did not single out the day of Eid for visiting the graves, so we should not do so either.

10 – There is nothing wrong with what men do on the day of Eid of embracing one another.

11 – It is prescribed for the one who goes out to the Eid prayer to go by one route and return by another, following the example of the Messenger of Allaah (peace and blessings of Allaah be upon him). This Sunnah does not apply to other prayers, Jumu’ah or anything else, it only applies to Eid.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/216-223

Tuesday, August 23, 2011

dua at the time of the Adhaan

Sa’d b. Abu Waqqas reported: The Messenger of Allah (may peace be upon him) said: If anyone says on hearing the Mu’adhdhin:

وَأَنا أَشْـهَدُ أَنْ لا إِلـهَ إِلاّ اللهُ وَحْـدَهُ لا شَـريكَ لَـه ، وَأَنَّ محَمّـداً عَبْـدُهُ وَرَسـولُه ، رَضيـتُ بِاللهِ رَبَّاً ، وَبِمُحَمَّـدٍ رَسـولاً وَبِالإِسْلامِ دينَـاً .

Wa ‘anaa ashhadu an laa ilaaha illal-laahu wahdahu laa shareeka lahu, wa ‘anna Muhammadan ‘abduhu wa Rasooluhu, radheetu billaahi Rabban, wa bi Muhammadin Rasoolan wabil-islami deenan.

‘I bear witness that none has the right to be worshipped but Allaah alone, Who has no partner, and that Muhammad is His salve and His Messenger. I am pleased with Allah as my Lord, with Muhammad as my Messenger and with Islam as my religion.’

his sins would be forgiven [1]

[To be recited in Arabic after the Mu'aththin's Tashahhud or the words of affirmation of faith][2]

[1] Muslim 1/290

[2] Ibn Khuzayma 1/220

Sunday, August 21, 2011

the divine decree

The divine decree related to the believer is always a bounty, even if it is in the form of withholding (something that is desired), and it is a blessing, even if it appears to be a trial, and an affliction that has befallen him is in reality a cure, even though it appears to be a disease!

Unfortunately, due to the ignorance of the worshipper, and his transgressions, he does not consider anything to be a gift or a blessing or a cure unless he can enjoy it immediately, and it is in accordance with his nature.
If he were only given a little bit of understanding, then he would have counted being withheld from as a blessing, and the sickness as a mercy, and he would relish the trouble that befalls him more than he relishes his ease, and he would enjoy poverty more than he enjoys richness, and he would be more thankful when he is blessed with little than when he is blessed with a lot."

-Imam ibn al Qayyim rahimahullah
Madarij al-Salikin 2/215-216

Sunday, July 31, 2011

Impermissibilty of bringing children to the masjid that disturb those offering the prayers


Some of the people come to the Masjid and they have their children with them who have not reached the age of discernment and they cannot pray properly. These children line up in the rows with those who are offering prayer and some of them fidget (or play frivolously) and disturb those who are around them. So, what is the ruling on this? And what is your advice to the parents of such children?

I think that bringing children (to the Masjid) who will disturb those who are offering prayer is not permissible, because in that is a disturbance for the Muslims who are performing an obligation from the obligations of Allah. The Prophet heard some of his companions praying and reciting aloud, so he said:
"You all should not raise your voices over each other in recitation ." (Ahmad 2:36, 67)

In another Hadith he said:

" You all should not harm (or bother) one another." (Abu Dawud no.1332)

Thus, everything that contains something that bothers those who are offering prayer, is not permissible for the person to do it.

Hence my advice to the parents of such children is that they do not bring them to the Masjid and they seek guidance in that which the Prophet directed to when he said:

"Command your children to pray when they are seven and beat them about (not offering) it when they are ten. " (Abu Dawud no. 494,495 and Ahmad 2:187)

Likewise, I also direct advice to the people of the Masjid to open their hearts to the children whose coming to (i.e, presence in) the Masjid is legislated (in the Shariah). They should not make things difficult on them or remove them from their places (in the prayer lines) that they came to first. For verily, whoever is the first to come to something, he has the most right to it, regardless of whether he is a child or an adult. Hence, moving the children away from their places in the row contains:

(1)Disregard of their right, because whoever comes to something first-that no one of the Muslims has beaten him to-then he has the most right to it.

(2)It discourages them from attending the Masjids.

(3)It contains the possibility of the child carrying hatred and dislike for the person who removed him from the place that he came to first.

(4)It leads to the children being gathered together (in the row) and they end up playing and causing disturbance to the people of the Masjid that would not have occurred if the children were between the adult men.

In reference to what some of the people of knowledge have mentioned regarding the child being removed from his place so that the child is made to stand at the end of the row or in the last row in the Masjid, using as a proof the Prophets statement:

"Let those of understanding and intelligence be near to me (in the prayer)." (Muslim no. 432)

This opinion is not correct and in opposition to the prophet's statement:

" Whoever comes first to what no on else has beaten him to, then he has the most right to it. " (Abu Dawud no. 3071)

Also, their using the evidence, the prophets statement:

"Let those of understanding and intelligence be near to me (in the prayer)." (Muslim no. 432)

This is not complete (in the way they use it), because the meaning of the Hadith is to encourage those of intellect and understanding to come forward so that they may be near the Prophet. This is because they are closer to correct understanding than the younger people, and more proficient in understanding what they saw from the Prophet or what they heard. The Prophet did not say,

" No one but those of understanding and intellect should be near me (in prayer). "

If the Prophet had said,

" No one but those of understanding and intellect should be near me (in prayer)."

then the opinion of removing the children from their places in the front rows would be acceptable. However, the manner in which this Hadith has been worded is merely his command to those of understanding and intellect to come forward so that they may be near the Messenger of Allah.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah, Vol. 3, p26-29, DARUSSALAM.