Sunnats and Aadaab – Hanafi Mazhab – Ihyaaud Deen https://ihyaauddeen.co.za An Effort to Revive Deen in Totality Sat, 17 Feb 2024 14:30:20 +0000 en-US hourly 1 https://wordpress.org/?v=6.4.2 Sunnats and Aadaab of the Upbringing of Children – Part 5 https://ihyaauddeen.co.za/?p=21544 Sat, 10 Feb 2024 15:07:16 +0000 https://ihyaauddeen.co.za/?p=21544  

24. When spending on one’s family (wife and children), then one should have hope in receiving reward from Allah Ta’ala for spending on them. If one spends in the halaal way and has hope in receiving reward from Allah Ta’ala, then he will receive the reward of sadaqah for spending upon them.

عن أبي مسعود عن النبي صلى الله عليه وسلم قال: إذا أنفق الرجل على أهله يحتسبها فهو له صدقة (صحيح البخاري، الرقم: 55)

Hazrat Abu Mas’ood (radhiyallahu ‘anhu) reports that Nabi (sallallahu ‘alaihi wasallam) said, “When a man spends upon his family, hoping to receive reward from Allah Ta‘ala, then it (the spending) will be a means of him acquiring the reward of sadaqah.”

25. It is the mubaarak teaching of Shari’ah that when a boy or girl reaches the age of marriage and a suitable match is found, then they should not delay in getting married. Delaying in performing the nikaah leads to many fitnahs taking place. Hence, the parents should ensure that they guide their children in regard to choosing the correct spouse for marriage.

عن أبي هريرة قال: قال رسول الله صلى الله عليه وسلم: إذا خطب إليكم من ترضون دينه وخلقه فزوجوه، إلا تفعلوا تكن فتنة في الأرض وفساد عريض. (سنن الترمذي، الرقم: 1084)

Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “If a boy whose Deen and character are pleasing to you proposes for your daughter, then you should get your daughter married to him. If you do not do so (i.e. you do not get her married or you delay in getting her married to the boy who proposed), then widespread corruption will occur in the land.”

عن علي بن أبي طالب، أن النبي صلى الله عليه وسلم قال له: يا علي، ثلاث لا تؤخرها: الصلاة إذا آنت، والجنازة إذا حضرت، والأيم إذا وجدت لها كفؤا. (سنن الترمذي، الرقم: 171)

Hazrat Ali (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) once said to him, “O Ali! Do not delay in three things. Salaah when its time sets in, Janaazah Salaah when the bier is present and the nikaah of an unmarried girl when you find a compatible partner for her.”

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Sunnats and Aadaab of the Upbringing of Children – Part 4 https://ihyaauddeen.co.za/?p=21401 Sat, 03 Feb 2024 05:03:22 +0000 https://ihyaauddeen.co.za/?p=21401 19. One should be pleased with the decree of Allah Ta‘ala whether one is blessed with a son or a daughter.

Allah Ta‘ala mentions in the Qur’aan Majeed:

يَهَبُ لِمَن يَشَاءُ إِنَاثًا وَيَهَبُ لِمَن يَشَاءُ الذُّكُورَ ‎﴿٤٩﴾‏ أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا وَيَجْعَلُ مَن يَشَاءُ عَقِيمًا ۚ إِنَّهُ عَلِيمٌ قَدِيرٌ ‎﴿٥٠﴾

He (Allah Ta‘ala) grants female offspring to whom He wills, and He grants male offspring to whom He wills, or He combines for them both male and female offspring (for whom He wills), and He makes whom He wills barren (infertile for having offspring). Surely, He is All-Knowing, Very-Powerful.

20. When giving gifts to one’s children, parents should treat their children equally. It is reprehensible for parents to favour some children over the other children without a valid reason. However, if there is a valid reason, it will be permissible for parents to give some children more than the others e.g. if among the children, there are some who are more needy than the others, it will be permissible to give them more.

عن الشعبي قال: سمعت النعمان على منبرنا هذا يقول: قال رسول الله صلى الله عليه وسلم: سووا بين أولادكم في العطية كما تحبون أن يسووا بينكم في البر (شرح معاني الآثار، الرقم: 5836)

Hazrat Nu’maan bin Basheer (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “Treat your children equally when giving them gifts, just as you would like them all to be the same in them showing you obedience and kindness.”

وقال النبي صلى الله عليه وسلم: اعدلوا بين أولادكم في العطية (صحيح البخاري في ترجمة الباب- باب الهبة للولد)

Rasulullah (sallallahu ‘alaihi wasallam) is reported to have said, “Exercise equality between your children when giving them gifts.”

21. There are great virtues mentioned in the Mubaarak Ahaadith for the one who is blessed with daughters, and he takes good care of them, treating them with kindness, compassion and love, and he gives them an Islamic upbringing.

In the pre-Islamic era, the Arabs used to prefer their sons over their daughters. They would be cruel and mean towards their daughters, and some would even bury them alive.

Islam had strongly condemned this hostility and ill treatment towards daughters and promised great rewards for those who show kindness and compassion towards them and fulfil their rights.

The Hadith has also promised Jannah for the person who is blessed with three daughters, he fulfils their rights with kindness and compassion, and he is also concerned about their Islamic upbringing.

عن أبي سعيد الخدري، قال: قال رسول الله صلى الله عليه وسلم: من عال ثلاث بنات، فأدبهن، وزوجهن، وأحسن اليهن، فله الجنة (سنن أبي داود، الرقم: 5147)

Hazrat Abu Sa’eed Khudri (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who takes care of three daughters, teaches them the correct aadaab of deen (i.e. he teaches them the Islamic etiquettes and gives them the correct Islamic upbringing), gets them married, and he is good towards them (even after getting them married), then for him will be Jannah.”

وعن أنس أن رجلا كان عند النبي صلى الله عليه وسلم فجاء ابن له فقبله وأجلسه على فخذه، وجاءته بنية له فأجلسها بين يديه فقال رسول الله صلى الله عليه وسلم: ألا سويت بينهما رواه البزار فقال: حدثنا بعض أصحابنا ولم يسمه، وبقية رجاله ثقات. (مجمع الزوائد، الرقم: 13489)

Hazrat Anas (radhiyallahu ‘anhu) reports that on one occasion, a person was present by Rasulullah (sallallahu ‘alaihi wasallam) when his son came to him. He then kissed his son (on his cheek) and made him sit on his lap. Thereafter, his daughter (who was around the similar age of his son) came to him, and he made her sit in front of him. Rasulullah (sallallahu ‘alaihi wasallam) addressed him saying, “Why did you not treat both in the same way?”

عن ابن عباس، قال: قال رسول الله صلى الله عليه وسلم: من كانت له أنثى فلم يئدها ولم يهنها ولم يؤثر ولده عليها قال: يعني الذكور أدخله الله الجنة (سنن أبي داود، الرقم: 5146)

Hazrat Abdullah bin Abbaas (radhiyallahu ‘anhuma) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who has a daughter, and he does not bury her alive nor does he disgrace her (or ill-treat her), and he does not give preference to his male children over her, then Allah Ta‘ala will grant him entry into Jannah.”

22. The one who is blessed with daughters, shows kindness and compassion to them, fulfils their rights and gives them an Islamic upbringing, such a person will be close to Rasulullah (sallallahu ‘alaihi wasallam) on the day of Qiyaamah and his daughters will be a barrier for him from the fire of Jahannum.

عن عائشة رضي لله عنها عن النبي صلى الله عليه وسلم: من ابتلي من هذه البنات بشيء كن له سترا من النار (صحيح البخاري، الرقم: 1418)

Hazrat Aishah (radhiyallahu ‘anha) reports that Nabi (sallallahu ‘alaihi wasallam) said, “The one who is tested with these daughters (and he fulfils their rights and treats them with kindness), they will be a barrier for him from the fire of Jahannum.”

عن أنس قال: قال رسول الله صلى الله عليه وسلم: من عال جاريتين دخلت أنا وهو الجنة كهاتين، وأشار بأصبعيه. (سنن الترمذي، الرقم: 1914)

Hazrat Anas (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who takes care of two daughters, he and I will enter Jannah like these two (fingers), and he indicated with his two fingers (index and middle finger, showing how close they will be together in Jannah).”

عن أنس بن مالك، قال: قال رسول الله صلى الله عليه وسلم: من عال جاريتين حتى تبلغا جاء يوم القيامة أنا وهو وضم أصابعه (صحيح مسلم، الرقم: 2631)

Hazrat Anas (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who takes care of two daughters and brings them up until they reach the age of puberty, he will come on the day of Qiyaamah in the condition that he and I will be together (as close as this), and he (Rasulullah (sallallahu ‘alaihi wasallam)) joined his fingers (showing their closeness).”

23. One should ensure that he instils the importance of observing purdah into his daughters. Purdah means that a woman conceals her entire body (with the exception of her hands till her wrists and her feet) from strange men. As far as her face is concerned, she should use a niqaab to veil her face from strange men.

In the Quraan Majeed, Allah Ta’ala commands the women to observe purdah. Allah Ta’ala says:

یٰۤاَیُّها النَّبِیُّ قُلۡ لِّاَزۡوَاجِكَ وَبَنٰتِکَ وَنِسَآءِ الۡمُؤۡمِنِیۡنَ یُدۡنِیۡنَ عَلَیۡهنَّ مِنۡ جَلَابِیۡبهنَّ (سورة الأحزاب: 59)

O Nabi (sallallahu ‘alaihi wasallam)! Tell your wives and your daughters and the women of the believers that they should draw down their ‘jalaabeeb’ (a sheet which covers the entire body) over them.

The command in this verse is extremely clear in instructing the women of this Ummah to adopt purdah and hijaab in their lives.

In this verse, the word ‘jalaabeeb’ is used which is the plural of the word ‘jilbaab’. The word ‘jilbaab’ refers to a cloth/sheet which a woman draws over her body in such a way that it covers and conceals her entire body.

Furthermore, this verse does not only command a woman to conceal her body with the jilbaab. Rather, by using the word ‘yudneena’, which means to ‘draw down’, the verse indicates that the jilbaab should be drawn over the face from above the head so that it also screens and conceals the face.

Our Ulama mention that apart from a woman exposing her eyes, she should cover the rest of her face.

عن علي رضي الله عنه أنه كان عند رسول الله صلى الله عليه وسلم فقال أي شيء خير للمرأة فسكتوا فلما رجعت قلت لفاطمة أي شيء خير للنساء قالت ألا يراهن الرجال فذكرت ذلك للنبي صلى الله عليه وسلم فقال إنما فاطمة بضعة مني رضي الله عنها (مسند البزار، الرقم: 526)

On one occasion, Hazrat Ali (radhiyallahu ‘anhu) was seated by Rasulullah (sallallahu ‘alaihi wasallam) when Rasulullah (sallallahu ‘alaihi wasallam) asked, “What is best for a woman?” All the Sahaabah (radhiyallahu ‘anhum) remained silent and nobody answered.

Hazrat Ali (radhiyallahu ‘anhu) said, “When I returned home, I informed Faatimah (radhiyallahu ‘anha) regarding the question which Rasulullah (sallallahu ‘alaihi wasallam) posed before the Sahaabah (radhiyallahu ‘anhum), and asked her the same question, ‘What is best for a woman?’

“In answer, she replied, ‘The best thing is that they do not see men and nor do men see them.’”

Hazrat Ali (radhiyallahu ‘anhu) then said, “When I mentioned her answer to Rasulullah (sallallahu ‘alaihi wasallam), he became delighted and pleased and said, ‘Faatimah is part of me.’”

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Sunnats and Aadaab of the Upbringing of Children – Part 3 https://ihyaauddeen.co.za/?p=21267 Sat, 25 Nov 2023 14:30:13 +0000 https://ihyaauddeen.co.za/?p=21267

16. One should show his children love and affection, and deal with them in a gentle and compassionate manner. However, whenever there is a need for him to correct them, he should correct them, and if there is a need for him to adopt a stern approach when correcting them, then he should do so.

عن أبي هريرة أن الأقرع بن حابس أبصر النبي صلى الله عليه وسلم وهو يقبل حسينا فقال: إن لي عشرة من الولد ما فعلت هذا بواحد منهم فقال رسول الله صلى الله عليه وسلم: من لا يرحم لا يرحم (صحيح البخاري، الرقم: 5997)

Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Hazrat Aqra bin Haabis (radhiyallahu ‘anhu) once saw Rasulullah (sallallahu ‘alaihi wasallam) kissing (his grandson) Hazrat Husain (radhiyallahu ‘anhu). (On witnessing this,) he mentioned, “Indeed, I have ten children, yet I have not kissed any one of them.” (Hearing this,) Rasulullah (sallallahu ‘alaihi wasallam) looked at him and said, “The one who does not show mercy (to people) will not be shown mercy (by Allah Ta‘ala).”

عن ابن عباس قال: قال رسول الله صلى الله عليه وسلم: علقوا السوط حيث يراه أهل البيت فإنه أدب لهم  (مجمع الزوائد، الرقم: 13217)

Hazrat Ibnu Abbaas (radhiyallahu ‘anhuma) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “Hang the whip (in a place) where the household can see it (e.g. on the wall), as this will be a means for bringing about adab (respect and discipline) in them.”

17. One should regularly make dua for his children, as the duas of the parents on behalf of their children are accepted by Allah Ta‘ala. One should never curse his children, as it is possible that the curse coincides with the time of acceptance for duas. Thereafter, one will regret the curse he had made.

عن أبي هريرة أن النبي صلى الله عليه وسلم قال: ثلاث دعوات مستجابات لا شك فيهن: دعوة الوالد، ودعوة المسافر، ودعوة المظلوم (سنن أبي داود، الرقم: 1536)

Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “Three duas are such that they will certainly gain acceptance; the dua of the father (or mother, in regard to their child), the dua of the musaafir (traveller) and the dua of the oppressed.”

عن جابر بن عبد الله قال: قال رسول الله  صلى الله عليه وسلم: لا تدعوا على أنفسكم، ولا تدعوا على أولادكم، ولا تدعوا على خدمكم، ولا تدعوا على أموالكم، لا توافقوا من الله ساعة نيل فيها عطاء، فيستجيب لكم  (سنن أبي داود، الرقم: 1532)

Hazrat Jaabir (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “Do not curse yourselves, your children, your slaves, or your wealth. Your curse may coincide with the moment (of acceptance of dua) where if anything is asked of Allah Ta‘ala, it will be granted.”

18. Do not burden your children with such responsibilities or chores which they cannot manage.

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Sunnats and Aadaab of the Upbringing of Children – Part 2 https://ihyaauddeen.co.za/?p=20964 Sat, 23 Sep 2023 14:56:53 +0000 https://ihyaauddeen.co.za/?p=20964

9. As the child grows up, the parents should ensure that the child is always exposed to good environments and is protected from wrong environments.

If the child is exposed to a good environment, then the good effect of the environment will rub onto the child.

On the contrary, if the child is exposed to a bad environment, then the ill effect of the environment will rub onto the child.

10. The parents should recite the Qur’aan Majeed, make zikr, recite durood shareef and do kitaab reading in the presence of the child so that the child becomes familiar with the words of Allah Ta‘ala and Rasulullah (sallallahu ‘alaihi wasallam), and the noor of Islam positively impacts on the child.

11. When the child begins to speak, then the first thing which the child should be taught is to recite kalimah tayyibah.

عن إبراهيم التيمي ، قال : كانوا يستحبون أن يلقنوا الصبي يعرب أول ما يتكلم يقول لا إله إلا الله سبع مرات ويكون ذلك أول شيء يتكلم به. (المصنف لابن أبي شيبة، الرقم: 3519)

Ibrahim at Taymi (rahimahullah) said: “When a child would begin to speak, then the first thing the Sahabah (radhiyallahu ‘anhum) would like to teach the child is to recite the kalimah ‘La ilaha illallah’ seven times so that this kalimah is the first thing that the child speaks in his life.”

12. One should instil the importance of salaah in the child from a young age. The Hadith teaches us that we should instil the importance of salaah in a child from the age of seven and when he reaches ten, he should be disciplined if he does not perform salaah.

عن عمرو بن شعيب، عن أبيه، عن جده، قال: قال رسول الله صلى الله عليه وسلم: مروا أولادكم بالصلاة وهم أبناء سبع سنين، واضربوهم عليها، وهم أبناء عشر وفرقوا بينهم في المضاجع (سنن أبي داود، الرقم: 495)

Hazrat Abdullah bin Amr (radhiyallahu ‘anhuma) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “Command your children to perform salaah when they reach the age of seven, and hit them if they neglect performing salaah when they reach the age of ten, and separate their beds (at the age of ten).”

13. One should teach the child good manners and etiquettes from a young age.

عن عمر بن أبي سلمة قال: كنت غلاما في حجر رسول الله صلى الله عليه وسلم وكانت يدي تطيش في الصحفة فقال لي رسول الله صلى الله عليه وسلم: يا غلام سم الله وكل بيمينك وكل مما يليك فما زالت تلك طعمتي بعد (صحيح البخاري، الرقم: 5376)

Hazrat Umar bin Abi Salamah (radhiyallahu ‘anhuma) relates: “I grew up in the care of Rasulullah (sallallahu ‘alaihi wasallam). On one occasion, while eating with Rasulullah (sallallahu ‘alaihi wasallam), my hand began moving around the plate. Rasulullah (sallallahu ‘alaihi wasallam) (lovingly) addressed me saying: ‘O young boy, take the name of Allah Ta’ala (upon the commencement of the meal), eat with your right hand and eat from the side that is before you.’” Hazrat Umar bin Abi Salamah (radhiyallahu ‘anhuma) further says: “This remained my habit of eating thereafter.”

14. One should ensure that one’s child is given the correct Islamic education and upbringing from a young age. The basics of deen should be taught to the child (i.e. the correct aqaaid, taharah, wudhu, salaah, social etiquettes, etc). If one is unable to fulfil this deeni need at home, then one should enrol the child in a maktab or a madrasah.

15. Teach your children adab (respect and islamic etiquette) and teach them to observe good character at all times when dealing with the creation.

عن أيوب بن موسى عن أبيه عن جده أن رسول الله صلى الله عليه وسلم قال: ما نحل والد ولدا من نحل أفضل من أدب حسن (سنن الترمذي، الرقم: 1952)

Hazrat Ayyoob bin Moosa reports from his father who reports from his grandfather that Rasulullah (sallallahu ‘alaihi wasallam) said, “No father can give his child a better gift than the gift of (teaching him) good manners.”

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Sunnats and Aadaab of Reciting The Quraan Majeed – 3 https://ihyaauddeen.co.za/?p=20870 Wed, 23 Aug 2023 13:16:55 +0000 https://ihyaauddeen.co.za/?p=20870

1. Recite the Quraan Majeed with tajweed and with the correct pronunciation. Even if you are reciting the Quraan Majeed in a swift pace, you should ensure that you recite each word clearly with tajweed and the correct pronunciation.[1]

وَ رَتِّلِ الۡقُرۡاٰنَ  تَرۡتِیۡلًا

And recite the Quraan clearly with tarteel (in a slow and measured tone).[2]

It is reported that on one occasion, a person came to Hazrat Abdullah bin Mas’ood (radhiyallahu ‘anhu) and mentioned, “I recite all the Mufassal Surahs (i.e. from Surah Hujuraat until the end of the Quraan Majeed) in a single rakaat.” Hearing this, Hazrat Abdullah bin Mas’ood (radhiyallahu ‘anhu) responded, “(Your recitation is perhaps) swift, like the swift recitation of poetry (i.e. your recitation is swift and without tajweed, like the swift recitation of poetry). Indeed some people will recite the Quraan Majeed, yet it will not surpass their throats (i.e. it will not rise to Allah Ta‘ala and gain acceptance, on account of them reciting it incorrectly, or it will not reach their hearts and affect their hearts).”[3]

2. When you speak about the Quraan, then you should refer to it with a respectable title e.g. Quraan Majeed, Quraan Kareem, Holy Quraan, Noble Quraan, etc.

3. Recite the Quraan Majeed in a beautiful voice. However, you should refrain from imitating the tunes and styles of the singers, etc.[4]

Hazrat Baraa bin Aazib (radhiyallahu ‘anhu) reports that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “Beautify (your recitation of) the Quraan Majeed through your voices (through reciting it in a beautiful voice).”[5]

Hazrat Huzaifah (radhiyallahu ‘anhu) reports that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “Recite the Quraan Majeed in the tones and styles of the Arabs, and refrain from (reciting in) the styles of the Ahle Kitaab and the styles of sinful people. Soon after me, people will come who will recite the Quraan Majeed in the style of singers, monks and people who wail (and mourn). Their recitation will not surpass their throats (i.e. it will not rise to Allah Ta‘ala and gain acceptance, on account of them reciting it incorrectly, or it will not reach their hearts and affect their hearts), their hearts and the hearts of those who are pleased with them will be afflicted (with the love of the world).”[6]

Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “He is not from among us who does not recite the Quraan Majeed in a melodious tone.”[7]

4. When you are engaged in the recitation of the Quraan Majeed, you should show your full attention towards the Quraan Majeed. You should not engage in worldly discussions in between your tilaawat, especially when the Quraan Majeed is left open. If there is a need for you to speak, then you should complete the aayah you are reciting, respectfully close the Quraan Majeed, and thereafter speak.

It is reported that whenever Hazrat Ibnu Umar (radhiyallahu ‘anhuma) would recite the Quraan Majeed, he would not engage in any (worldly) discussion until he completed reciting.[8]


[1] والأخذ بالتجويد حتم لازم … من لم يجود القرآن آثم

لأنه به الإله أنزلا … وهكذا منه إلينا وصلا (المقدمة الجزرية صـ ١١)

[2] سورة المزمل: 4

[3] صحيح مسلم، الرقم: 1860

[4] وقراءة القرآن بالترجيع قيل لا تكره وقال أكثر المشايخ تكره ولا تحل لأن فيه تشبها بفعل الفسقة حال فسقهم ولا يظن أحد أن المراد بالترجيع المختلف المذكور اللحن لأن اللحن حرام بلا خلاف (الفتاوى الهندية 5/317)

[5] سنن أبي داود، الرقم: 1468، وقال الحافظ في فتح الباري 13/519 : قوله وزينوا القرآن بأصواتكم هذا الحديث من الأحاديث التي علقها البخاري ولم يصلها في موضع آخر من كتابه وقد أخرجه في كتاب خلق أفعال العباد من رواية عبد الرحمن بن عوسجة عن البراء بهذا وأخرجه أحمد وأبو داود والنسائي وابن ماجة والدارمي وابن خزيمة وابن حبان في صحيحيهما من هذا الوجه وفي الباب عن أبي هريرة أخرجه ابن حبان في صحيحه وعن ابن عباس أخرجه الدارقطني في الأفراد بسند حسن

[6] المعجم الأوسط للطبراني، الرقم: 7223 وقال الحافظ في نتائج الأفكار 3/223: هذا حديث غريب أخرجه أبو عبيد عن نعيم بن حماد عن بقية وأخرجه أبو أحمد الحاكم في الكنى عن أحمد بن عبد الرحمن بن خلاد عن محمد بن مهران فوقع لنا بدلاً عالياً في الطريقين أخرجه ابن عدي عن الحسين بن عبد الله القطان عن سعيد بن عمرو عن بقية قال الطبراني لا يروى عن حذيفة إلا بهذا الإسناد تفرد به بقية قلت وهو مشهور بالتدليس عن الضعفاء والمجهولين وما روى عن شيخه حصين أحد غيره وشيخه أبو محمد لا يعرف اسمه ولا له إلا هذا الحديث

[7] صحيح البخاري، الرقم: 7527

[8]  صحيح البخاري، الرقم: 4526

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Sunnats and Aadaab of Reciting The Quraan Majeed – 2 https://ihyaauddeen.co.za/?p=20833 Tue, 08 Aug 2023 13:33:16 +0000 https://ihyaauddeen.co.za/?p=20833

6. It is permissible to recite the Quraan Majeed on the phone without wudhu. However, one should refrain from placing his hand or finger on that part of the screen where the Quraanic verses appear.[1]

Note: It should be borne in mind that though reciting the Quraan on the phone is permissible, reciting the Quraan in the original manner is preferred as it is in keeping to the original way the Quraan Majeed used to be recited, and there is more respect in reciting the Quraan in this manner.

On the contrary, reciting the Quraan from the phone is discouraged as the phone, in many cases, contains pictures of animate objects and many sins are perpetrated through the phone. Hence, this leads to the respect of the Quraan Majeed being compromised. Therefore, in order to uphold the rights of the Quraan Majeed and show it the utmost respect and honour it deserves, it is strongly encouraged that the Quraan Majeed be recited in the original way through looking into the Quraan Majeed and reciting it in the state of wudhu.[2]

7. Dedicate some time daily for the tilaawat (recitation) of the Quraan Majeed.[3]

Hazrat Ibnu Umar (radhiyallahu ‘anhuma) reports that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “Indeed these hearts rust just as iron rusts when water comes into contact with it.” The Sahaabah (radhiyallahu ‘anhum) asked, “O Rasulullah (sallallahu ‘alaihi wasallam), what is the way to cleanse it?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “Remembering death often and reciting the Quraan Majeed.” [4]

8. One of the rights of the Quraan Majeed is to ponder over its content and meaning in order to practice on the injunctions of the Quraan Majeed correctly. Hence, together with reciting the Quraan Majeed, one should also endeavour to learn the meaning of the various surahs of the Quraan Majeed. This should be done under a qualified Aalim. One should not resort to self-study.[5]

اَفَلَا یَتَدَبَّرُوۡنَ الۡقُرۡاٰنَ  اَمۡ عَلٰی قُلُوۡبٍ اَقۡفَالُہَا  ﴿۲۴﴾

Then do they not reflect upon the Quraan, or are there locks placed upon (their) hearts?[6]

9. Recite ta’awwuz (a’oozu billah) when commencing tilaawat of the Quraan Majeed.[7]

فَاِذَا  قَرَاۡتَ الۡقُرۡاٰنَ  فَاسۡتَعِذۡ بِاللّٰہِ مِنَ  الشَّیۡطٰنِ  الرَّجِیۡمِ ﴿۹۸﴾

When you (intend to) recite the Quraan, seek refuge in Allah from Shaitaan, the rejected one[8]

10. You should recite the Quraan Majeed when your heart is inclined towards reciting. If you feel tired and notice that your concentration is affected, then you should stop the recitation and continue when you are able to focus and concentrate better.

Hazrat Jundub bin Abdillah (radhiyallahu ‘anhu) reports that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “Recite the Quraan Majeed as long as your hearts are focused (towards the Quraan Majeed), and when you lose focus (and become tired and distracted), then stop reciting.” [9]


[1] المحدث لا يمس المصحف ولا الدرهم الذي كتب عليه القرآن لقوله تعالى: لا يمسه إلا المطهرون (المحيط البرهاني 1/77)

[2] تعظيم القرآن والفقه واجب (فتاوى قاضيخان 3/261)

وأطال الإمام الكلام في هذا المقام بما لا يخفى حاله على من راجعه نعم لا شك في دلالة الآية على عظم شأن القرآن ومقتضى ذلك الاعتناء بشأنه ولا ينحصر الاعتناء بمنع غير الطاهر عن مسه بل يكون بأشياء كثيرة كالإكثار من تلاوته والوضوء لها وأن لا يقرأه الشخص وهو متنجس الفم فإنه مكروه وقيل: حرام كالمس باليد المتنجسة وكون القراءة في مكان نظيف والقارئ مستقبل القبلة متخشعا بسكينة ووقار مطرقا رأسه والاستياك لقراءته والترتيل والتدبر والبكاء أو التباكي وتحسين الصوت بالقراءة وأن لا يتخذه معيشة وأن يحافظ على أن لا ينسى آية أوتيها منه فقد أخرج أبو داود وغيره: عرضت عليّ ذنوب أمتي فلم أر ذنبا أعظم من سورة القرآن أو آية أوتيها رجل ثم نسيها وأن لا يجامع بحضرته فإن أراد ستره وأن لا يضع غيره من الكتب السماوية وغيرها فوقه وأن لا يقلب أوراقه بأصبع عليها بزاق ينفصل منه شيء فقد قيل بكفر من يفعل ذلك إلى أمور أخر مذكورة في محالها (روح المعاني 14/154)

[3] وندب لحافظ القرآن أن يختم في كل أربعين يوما في كل يوم حزب وثلثا حزب أو أقل كذا في التبيين في مسائل شتى من ختم القرآن في السنة مرة لا يكون هاجرا كذا في القنية (الفتاوى الهندية 5/317)

[4] شعب الإيمان للبيهقي، الرقم: 1859، قال العلامة العراقي رحمه الله في المغني عن حمل الأسفار صـ 323: إسناده ضعيف

[5] أفضل القراءة أن يتدبر في معناه (الفتاوى الهندية 5/317)

[6] سورة محمد: 24

[7] وعن محمد بن مقاتل رحمه الله تعالى فيمن أراد قراءة سورة أو قراءة آية فعليه أن يستعيذ بالله من الشيطان الرجيم ويتبع ذلك بسم الله الرحمن الرحيم  (الفتاوى الهندية 5/316)

[8] سورة النحل: 98

[9] صحيح البخاري، الرقم: 5061

(وعن جندب) بضم الجيم والدال ويفتح (ابن عبد الله قال: قال رسول الله صلى الله عليه وسلم: اقرءوا القرآن ما ائتلفت عليه قلوبكم) أي ما دامت قلوبكم وخواطركم مجموعة لذوق قراءته ذات نشاط وسرور على تلاوته (فإذا اختلفتم) أي اختلفت قلوبكم ومللتم وتفرقت خواطركم وكسلتم (فقوموا عنه) أي فاتركوه (مرقاة المفاتيح 4/1496)

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Sunnats and Aadaab of Reciting The Quraan Majeed https://ihyaauddeen.co.za/?p=20822 Wed, 02 Aug 2023 13:13:10 +0000 https://ihyaauddeen.co.za/?p=20822

1. Ensure that your mouth is clean before reciting the Quraan Majeed.[1]

It is reported that Hazrat Ali (radhiyallahu ‘anhu) said, “Indeed your mouths are pathways for the Quraan Majeed (i.e. your mouths are used to recite the Quraan Majeed). Hence, cleanse your mouths through using the miswaak.” [2]

2. Hold the Quraan Majeed with utmost respect and always keep it on a high place with honour. Do not place the Quraan Majeed on the floor or in any place where it will not be respected.[3]

3. Do not place anything on top of the Quraan Majeed, even if it is a Deeni kitaab.[4]

4. It is not permissible to touch the Quraan Majeed without wudhu.[5]

Hazrat Abdullah bin Umar (radhiyallahu ‘anhuma) reports that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “Only a person in the state of wudhu may touch the Quraan Majeed.” [6]

5. At the time of reciting the Quraan Majeed, it is mustahab for one to be in a state of wudhu, wearing clean clothes and facing the qiblah. However, if one does not face the qiblah or is not in the state of wudhu while reciting the Quraan Majeed, it is permissible (provided one is not touching the Quraan Majeed).[7]


[1] فضل السواك مجتمع عليه لا اختلاف فيه والصلاة عند الجميع أفضل منها بغيره حتى قال الأوزاعي هو شطر الوضوء ويتأكد طلبه عند إرادة الصلاة وعند الوضوء وقراءة القرآن والاستيقاظ من النوم وعند تغير الفم (البناية 1/205)

[2] سنن ابن ماجة، الرقم: 291، قال البوصيرى في مصباح الزجاجة 1/43 : هذا إسناد ضعيف لانقطاعه بين سعيد وعلي ولضعف بحر رواية رواه البزار بسند جيد لا بأس به مرفوعا ولعل من وثقه أشبه ورواه البيهقي في الكبرى من طريق عبد الرحمن السلمي عن علي موقوفا

[3] تعظيم القرآن والفقه واجب (فتاوى قاضيخان 3/261)

وأطال الإمام الكلام في هذا المقام بما لا يخفى حاله على من راجعه نعم لا شك في دلالة الآية على عظم شأن القرآن ومقتضى ذلك الاعتناء بشأنه ولا ينحصر الاعتناء بمنع غير الطاهر عن مسه بل يكون بأشياء كثيرة كالإكثار من تلاوته والوضوء لها وأن لا يقرأه الشخص وهو متنجس الفم فإنه مكروه وقيل: حرام كالمس باليد المتنجسة وكون القراءة في مكان نظيف والقارئ مستقبل القبلة متخشعا بسكينة ووقار مطرقا رأسه والاستياك لقراءته والترتيل والتدبر والبكاء أو التباكي وتحسين الصوت بالقراءة وأن لا يتخذه معيشة وأن يحافظ على أن لا ينسى آية أوتيها منه فقد أخرج أبو داود وغيره: عرضت عليّ ذنوب أمتي فلم أر ذنبا أعظم من سورة القرآن أو آية أوتيها رجل ثم نسيها وأن لا يجامع بحضرته فإن أراد ستره وأن لا يضع غيره من الكتب السماوية وغيرها فوقه وأن لا يقلب أوراقه بأصبع عليها بزاق ينفصل منه شيء فقد قيل بكفر من يفعل ذلك إلى أمور أخر مذكورة في محالها (روح المعاني 14/154)

[4] ويوضع النحو ثم التعبير ثم الكلام ثم الفقه ثم الأخبار والمواعظ ثم التفسير (الدر المختار 1/178)

[5] المحدث لا يمس المصحف ولا الدرهم الذي كتب عليه القرآن لقوله تعالى: لا يمسه إلا المطهرون (المحيط البرهاني 1/77)

[6] المعجم الصغير، الرقم 1162: وقال الهيثمي في مجمع الزوائد، الرقم: 1512: رواه الطبراني في الكبير والصغير ورجاله موثقون

[7] إذا أراد أن يقرأ القرآن في غير الصلاة فالمستحب له أن يكون على الطهارة مستقبلاً القبلة لابساً أحسن ثيابه ليكون آتياً بالتعظيم على وجه الكمال (فتاوى قاضيخان 1/78)

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Virtues of Reciting The Quraan Majeed https://ihyaauddeen.co.za/?p=20782 Tue, 25 Jul 2023 13:20:49 +0000 https://ihyaauddeen.co.za/?p=20782 A Light in the World and treasure in the Hereafter

Hazrat Abu Zarr (radhiyallahu ‘anhu) reports, “I once asked Rasulullah (sallallahu ‘alaihi wasallam), ‘O Rasulullah (sallallahu ‘alaihi wasallam), please give me some advice.’ Rasulullah (sallallahu ‘alaihi wasallam) replied, ‘Hold firm onto taqwa, for it is the head (highest) of all deeds.’ I then said, ‘O Rasulullah (sallallahu ‘alaihi wasallam), please give me more advice.” Rasulullah (sallallahu ‘alaihi wasallam) said, ‘Hold firm onto the recitation of the Quraan Majeed, for it is a light for you in this world and a treasure for you in the Hereafter.’” [1]

A Means of Purifying and Cleansing the Heart

Hazrat Ibnu Umar (radhiyallahu ‘anhuma) reports that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “Indeed these hearts rust just as iron rusts when water comes into contact with it.” The Sahaabah (radhiyallahu ‘anhum) asked, “O Rasulullah (sallallahu ‘alaihi wasallam), what is the way to cleanse it?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “Remembering death often and reciting the Quraan Majeed.”[2] 

Angel Safeguarding the Reward

Hazrat Ali (radhiyallahu ‘anhu) reports that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “When a person uses the miswaak and then stands to perform salaah, an angel stands behind him and listens attentively to his recitation of the Quraan Majeed. The angel then draws close to him until it places its mouth upon his mouth. Whatever portion of the Quraan Majeed he then recites is protected in the belly of the angel (and thereafter secured by Allah Ta‘ala). Hence, ensure that you cleanse your mouth before reciting the Quraan Majeed.” [3]

Allah Ta‘ala Listening with Pleasure to the One Reciting

Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “Allah Ta‘ala does not listen to anything (with so much pleasure) as He listens to a Nabi with a melodious voice who is reciting the Quraan Majeed aloud.”[4]

Duas Answered On Completing the Quraan

Hazrat Irbaadh bin Saariyah (radhiyallahu ‘anhu) reports that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who performs his fardh salaah (in the prescribed manner), then for him is a dua that will surely be answered. The one who completes the Quraan Majeed, then for him is a dua that will surely be answered.” [5]

Angels Seeking Forgiveness for the One who Completes the Quraan

Hazrat Sa’d bin Abi Waqqaas (radhiyallahu ‘anhu) mentioned, “When a person completes the Quraan Majeed in the evening, the angels seek forgiveness for him until the morning, and when he completes the Quraan Majeed in the morning, the angels seek forgiveness for him until the evening”.[6]

Action Most Beloved to Allah Ta‘ala – Continuously Reciting the Quraan

Hazrat Ibnu Abbaas (radhiyallahu ‘anhuma) reports that a person once asked Hazrat Rasulullah (sallallahu ‘alaihi wasallam), “Which action is most beloved to Allah Ta‘ala?” Rasulullah (sallallahu ‘alaihi wasallam) replied, ‘The action of the haal and murtahil (the traveller who after stopping during his journey, recommences his journey)’. The man inquired, ‘O Rasullulah (sallallahu ‘alaihi wasallam), by saying the action of the haal and murtahil (the traveller who stops during his journey and then recommences his journey), who are you referring to?’ Rasulullah (sallallahu ‘alaihi wasallam) replied, “I am referring to the reciter of the Quraan Majeed who (during his journey of reciting the Book of Allah Ta‘ala) recites from the beginning of the Quraan Majeed till he reaches the end, and when he reaches the end (of the Quraan Majeed), then he recommences (the Quraan Majeed from the beginning).”[7]


[1] صحيح ابن حبان، الرقم: 361، وقد ذكره المنذري في الترغيب والترهيب، الرقم: 2193، بلفظة “عن”، إشارة إلى كونه صحيحا أو حسنا أو ما قاربهما عنده كما بين أصله في مقدمة كتابه 1/50

[2] شعب الإيمان للبيهقي، الرقم: 1859، وإسناده ضعيف كما في المغني عن حمل الأسفار في الأسفار صــ 323

[3] مسند البزار، الرقم: 550، وقال العلامة الهيثمي رحمه الله في مجمع الزوائد، الرقم: 2564: رواه البزار ورجاله ثقات وروى ابن ماجه بعضه إلا أنه موقوف وهذا مرفوع

[4] صحيح البخاري، الرقم: 7544

[5] المعجم الكبير للطبراني، الرقم: 647، وقال العلامة الهيثمي رحمه الله مجمع الزوائد، الرقم: 11712: رواه الطبراني، وفيه عبد الحميد بن سليمان وهو ضعيف

[6] سنن الدارمي، الرقم: 3526 وقال: هذا حسن عن سعد

[7] سنن الترمذي، الرقم: 2948، وقال: هذا حديث غريب لا نعرفه من حديث ابن عباس إلا من هذا الوجه وإسناده ليس بالقوي، وقال الحاكم: له شاهد من حديث أبي هريرة، عن أبي هريرة رضي الله عنه قال: قام رجل إلى النبي صلى الله عليه وسلم فقال: يا رسول الله أي العمل أفضل أو أي العمل أحب إلى الله قال: الحال المرتحل الذي يفتح القرآن ويختمه صاحب القرآن يضرب من أوله إلى آخره ومن آخره إلى أوله كلما حل ارتحل (المستدرك على الصحيحين للحاكم، الرقم: 2090)

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Sunnats and Aadaab of the Upbringing of Children – Part 1 https://ihyaauddeen.co.za/?p=20764 Sat, 22 Jul 2023 14:33:04 +0000 https://ihyaauddeen.co.za/?p=20764

Allah Ta‘ala had sent Rasulullah (sallallahu ‘alaihi wasallam) with a universal religion – the religion of Islam. This religion provides man with complete and perfect guidance in all spheres of his life. There is no dimension of human living which has been left unattended and for which man would need to search for a solution out of Islam.

Every other religion sent down by Allah Ta‘ala was confined to a certain time period, and upon the expiry of that time period, it was no longer permissible for people to continue practicing on that religion. However, as far as the religion of Islam is concerned, it is a universal religion which is for all places, all people and all times until the day of Qiyaamah. Hence, it is this deen alone that will stand the tests and challenges of all times until the Day of Qiyaamah.

The comprehensive code of conduct which Islam presents is unparalleled, to such an extent that from birth to death there are guidelines to follow whereby one will be able to be a means of goodness for oneself, one’s family and a means of mercy and goodness for others.

Below we will explain the Sunnats and Aadaab pertaining to the upbringing of children, commencing from the time the child is born.

Sunnats and Aadaab of a Newborn Child

1. After the child is born, the child should be cleaned. After cleaning the child, it is mustahab that Azaan be called out in the right ear of the child and Iqaamah be called out in the left ear of the child. The Azaan and Iqaamah should be called out softly so as not to cause any harm to the newborn child. Azaan and Iqaamah are called out so that on coming into the world, the first thing that the child hears will be the name of Allah Ta‘ala.

عن أبي رافع قال: رأيت رسول الله صلى الله عليه وسلم أذن في أذن الحسن بن علي حين ولدته فاطمة بالصلاة. (سنن الترمذي، الرقم: 1514، وقال الترمذي: هذا حيث حسن صحيح)

Hazrat Abu Raafi (radhiyallahu ‘anhu) reports, “I saw Rasulullah (sallallahu ‘alaihi wasallam) call out the azaan of salaah in the ear of Hazrat Hasan (radhiyallahu ‘anhu) when Hazrat Faatimah (radhiyallahu ‘anha) gave birth to him.”

It is reported regarding Hazrat Umar bin Abdil Aziz (rahimahullah) that when a child would be born to him, he would call out the azaan in the right ear of the child, and the iqaamah in the left ear of the child. (Musannaf Abdur Razzaq #7985)

2. It is mustahab that tahneek be done for the child. Tahneek is for a pious person to chew or suck on a khajoor (date), etc. and thereafter place a small piece of the khajoor into the mouth of the child to suck upon it. In this way, the first thing that will enter the stomach of the child will be the good effect of the food of a pious person.

عن أبي موسى رضي الله عنه قال ولد لي غلام فأتيت به النبي صلى الله عليه وسلم فسماه إبراهيم فحنكه بتمرة ودعا له بالبركة (صحيح البخاري، الرقم: 5467)

Hazrat Abu Musa (radhiyallahu ‘anhu) reports, “When my son was born, I brought him to Rasulullah (sallallahu ‘alaihi wasallam). Rasulullah (sallallahu ‘alaihi wasallam) named him Ibraaheem, carried out tahneek for him with a date, and made dua for barakah (blessings) for him.” 

3. It is mustahab for the parents to name the child on the seventh day after childbirth. Naming the child before the seventh day is also permissible and is established from the Ahaadith.

عن عائشة قالت: عق رسول الله صلى الله عليه وسلم عن حسن وحسين يوم السابع وسماهما (صحيح ابن حبان، الرقم: 5311)

Hazrat Aaishah (radhiyallahu ‘anha) reports that Rasulullah (sallallahu ‘alaihi wasallam) carried out the aqeeqah for Hazrat Hasan and Hazrat Husain (radhiyallahu ‘anhuma) on the seventh day (after birth) and named them (on this day). 

عن أنس بن مالك، قال: قال رسول الله صلى الله عليه وسلم: ولد لي الليلة غلام، فسميته باسم أبي إبراهيم (صحيح مسلم، الرقم: 2315)

Hazrat Anas (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said (on the occasion of the birth of his son, Ibraaheem (radhiyallahu ‘anhu)), “A child was born to me last night, and I have named him with the name of my forefather, Ibraaheem.”

عن أبي موسى رضي الله عنه قال ولد لي غلام فأتيت به النبي صلى الله عليه وسلم فسماه إبراهيم فحنكه بتمرة ودعا له بالبركة (صحيح البخاري، الرقم: 5467)

Hazrat Abu Musa (radhiyallahu ‘anhu) reports, “When my son was born, I brought him to Rasulullah (sallallahu ‘alaihi wasallam). Rasulullah (sallallahu ‘alaihi wasallam) named him Ibraaheem, carried out tahneek for him with a date, and made dua for barakah (blessings) for him.” 

4. One should keep the names of pious people, such as the Ambiyaa (‘alaihimus salaam) and the Sahaabah (radhiyallahu ‘anhum) for the child. It is hoped that the good name will be the means for the child emulating the good qualities of the pious. Furthermore, keeping a good name for the child will be a means of goodness and honour for the child among people.

Rasulullah (sallallahu ‘alaihi wasallam) disapproved of bad names and if he met any person who had a name whose meaning was not good, then he would change the name to a good name.

عن أبي الدرداء، قال: قال رسول الله صلى الله عليه وسلم: إنكم تدعون يوم القيامة باسمائكم وأسماء آبائكم، فاحسنوا أسماءكم (سنن أبي داود، الرقم: 4948)

Hazrat Abu Dardaa (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “You will be called on the day of Qiyaamah by your names and the names of your fathers, therefore keep good names for yourselves (i.e. for your children).”

عن عائشة رضي الله عنها أن النبي صلى الله عليه وسلم كان يغير الاسم القبيح. (سنن الترمذي، الرقم: 2839)

Hazrat Aaishah (radhiyallahu ‘anha) reports that Rasulullah (sallallahu ‘alaihi wasallam) would change bad names (i.e. names that had a bad meaning).

عن ابن عمر: أن ابنة لعمر كانت يقال لها عاصية فسماها رسول الله صلى الله عليه وسلم جميلة (صحيح مسلم، الرقم: 2139)

Hazrat ibnu Umar (radhiyallahu ‘anhuma) reports that Hazrat Umar’s (radhiyallahu ‘anhu) daughter was called Aasiyah (which means disobedient). Rasulullah (sallallahu ‘alaihi wasallam) then named her Jameelah.”

5. It is mustahab for the parents to carry out the aqeeqah for the child on the seventh day after childbirth. For a baby boy, two goats or sheep will be slaughtered in the aqeeqah and for a baby girl, one goat or sheep will be slaughtered.

If the Aqeeqah was carried out before the seventh day, it will be permissible. If for some reason Aqeeqah was not made on the 7th day, then it should be done on the 14th, 21st, 28th or every subsequent seventh day after the seventh day.

The animal slaughtered for Aqeeqah has to fulfil the criteria that are set out for Qurbaani.

عن ابن عباس قال: عق رسول الله صلى الله عليه وسلم عن الحسن والحسين رضي الله عنهما بكبشين كبشين (سنن النسائي، الرقم: 4219)

Hazrat ibnu Abbaas (radhiyallahu ‘anhuma) reports that Rasulullah (sallallahu ‘alaihi wasallam) carried out the aqeeqah for Hazrat Hasan and Hazrat Husain (radhiyallahu ‘anhuma) by slaughtering two sheep (for each of them).” 

عن أم كرز، أن رسول الله صلى الله عليه وسلم قال: عن الغلام شاتان، وعن الجارية شاة لا يضركم ذكرانا كن أم إناثا (سنن النسائي، الرقم: 4218)

Hazrat Ummu Kurz (radhiyallahu ‘anha) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “On behalf of a boy are two goats (that should be slaughtered for aqeeqah), and on behalf of a girl is one goat (that should be slaughtered for aqeeqah), and it does not harm you (for the validity of the aqeeqah) whether the goats are male or female.”

6. The child’s head should be shaved on the seventh day. It is preferable that the hair of the child be weighed, and silver equal to the weight of the hair be given in charity to the poor and needy. If one wishes, one may give the value of the silver in another currency to the poor.

عن علي بن أبي طالب قال: عق رسول الله صلى الله عليه وسلم عن الحسن بشاة، وقال: يا فاطمة، احلقي رأسه، وتصدقي بزنة شعره فضة، قال: فوزنته فكان وزنه درهما أو بعض درهم (سنن الترمذي ، الرقم: 1519)

Hazrat Ali (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) carried out the aqeeqah on behalf of Hazrat Hasan (radhiyallahu ‘anhu) by slaughtering one goat (and Hazrat Ali (radhiyallahu ‘anhu) slaughtered the other goat). He then said, “O Faatimah (radhiyallahu ‘anha)! Shave his head, and give in charity the weight of his hair in silver.” Hazrat Ali (radhiyallahu ‘anhu) further says, “I weighed it, and its weight was equal to a dirham or a portion of a dirham.”

7. If the child is a boy, then circumcision should be done. There is no fixed time when the circumcision should be done.

عن أبي هريرة، عن النبي صلى الله عليه وسلم قال: الفطرة خمس – أو خمس من الفطرة – الختان، والاستحداد، وتقليم الأظفار، ونتف الإبط، وقص الشارب (صحيح مسلم ، الرقم: 257)

Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “Five things are from the natural disposition of man; circumcision, shaving the private area, clipping the nails, plucking the hair under the armpits, and trimming the moustache.”

8. After childbirth, the placenta should be buried. Similarly, after shaving the child’s hair on the seventh day, the hair should be buried.

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Reciting The Quraan Majeed https://ihyaauddeen.co.za/?p=20742 Wed, 12 Jul 2023 15:40:07 +0000 https://ihyaauddeen.co.za/?p=20742 Allah Ta‘ala has blessed the Ummah of Hazrat Rasulullah (sallallahu ‘alaihi wasallam) with an ocean that has no shores. This ocean is filled with pearls, emeralds, rubies and every form of priceless treasure. The more one draws from this ocean, the more one will benefit. This ocean will never deplete but will continue to bless one in this world and the next. This shoreless ocean is the Quraan Majeed.

The Quraan Majeed is the greatest bounty of Allah Ta‘ala on this Ummah. It is the Divine speech of Allah Ta‘ala to His creation and there is no bounty in the world that can equal it.

As long as the Ummah firmly holds onto the Quraan Majeed and fulfill its rights, it will be a source of light for them in this world and in the grave. Furthermore, on the Day of Qiyaamah, it will accompany them on the plains of Resurrection until it enters them into Paradise.

The Home wherein the Quraan is Recited

In the Mubaarak Hadith, it is mentioned that the home wherein the Quraan Majeed is recited contains such blessings that the angels throng to it and the special mercies of Allah Ta‘ala descend upon it.

It is reported in the narration of Hazrat Ubaadah Bin Saamit (radhiyallahu ‘anhu), “The house in which the Quraan is recited is enveloped in a canopy of noor through which the angels in the heavens seek direction and light just as a ship sailing in the middle of the ocean or a traveller in a barren land seek direction and light through a shining star.” [1]

In another Hadith, it is reported that the home wherein the Quraan Majeed is recited is such that it causes blessings to enter the family, causes the angels to descend upon them and the shayaateen to leave the home, and causes goodness to increase in the home, but the house wherein the Quraan Majeed is not recited, is such that life therein becomes constrained, the angels leave the home and the shayaateen take up residence in it and such a home is void of goodness.”[2]

The Night Waiting for the Special Moments of Recitation

In one narration, it is reported that whenever a person who learnt the Quraan Majeed (or a portion of it) stands up in salaah for a portion of the night, in order to recite it, then the night informs the following night of these special moments that it had enjoyed. The night encourages the following night to eagerly await those special moments wherein he will stand up to recite the Quraan in salaah. The night also requests the following night to be pleasant towards him.[3]

The Blessings of the Quraan Flowing After One’s Demise

Just as the the blessings of the Quraan Majeed are enjoyed in this world, similarly the blessings of the Quraan Majeed continue to flow to the next life. The Quraan Majeed benefits one in the grave and in the Hereafter, until it eventually enters him into Paradise.

It is reported in a narration that the person who remained devoted to the Quraan Majeed during his lifetime, when he passes away, then the canopy of noor which used to envelope his house during his lifetime is lifted from the earth. Thus, the angels gaze from the sky but do not see the light.

“After passing away, as his soul transcends through the skies (to meet Allah Ta‘ala), the angels of each sky meet him, and from all the souls, they become pleased with him and make special dua for him. He then meets those angels who would remain with him throughout his life, safeguarding him from harm, and they together with other angels seek forgiveness for him until the Day of Qiyaamah.

Protection in the Grave

Furthermore, it is reported that when a person who holds firmly onto the Quraan Majeed passes away, then before being buried, while his family are still engaged in attending to his funeral rites, the Quraan Majeed comes to him in a beautiful form and stands at his head side, protecting him and comforting him until he is wrapped in his kafan (shroud). The Quraan Majeed then enters the kafan and rests on his chest.

When he is placed in the grave, and the soil is placed over him, and all his friends depart, then the angels, Munkar and Nakeer, come to him and make him sit up in his grave. The Quraan Majeed then comes between him and the angels.

The angels address the Quraan Majeed saying, “Move away so that we may question him.” However, the Quraan Majeed replies, “Never will I move away! By the Rabb of the Ka’bah, he remained my companion and friend in the world! Therefore, I will never abandon him in any situation! If you have been instructed to carry out any task (i.e. question him), then you may do so, but leave me to remain here with him, for I will not leave him until I enter him into Jannah.


[1] ورواه ابن أبي الدنيا وغيره عن عبادة بن الصامت موقوفا عليه ولعله أشبه كذا في الترغيب والترهيب للمنذري 1/ 245

[2] سنن الدارمي، الرقم: 3352، ورجاله رجال البخاري إلا معاذ بن هانئ وحفص بن عنان وكلاهما ثقة

[3] ورواه ابن أبي الدنيا وغيره عن عبادة بن الصامت موقوفا عليه ولعله أشبه كذا في الترغيب والترهيب للمنذري 1/ 245

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Zul Hijjah – The Month of Hajj and Qurbaani https://ihyaauddeen.co.za/?p=20704 Sun, 18 Jun 2023 08:45:36 +0000 https://ihyaauddeen.co.za/?p=20704

Zul Hijjah – The Month of Hajj and Qurbaani

Zul Hijjah is the last month of the Islamic calendar. Though the entire month of Zul Hijjah is sacred and blessed, the first ten days and nights of Zul Hijjah have even greater sanctity and virtue.

In regard to the first ten days of Zul Hijjah, Rasulullah (sallallahu ‘alaihi wasallam) said, “The best days in the world are the ten days (of Zul Hijjah).”[1]

Hazrat Anas (radhiyallahu ‘anhu) has mentioned that the Sahaabah (radhiyallahu ‘anhum) would say that each of the first ten days of Zul Hijjah is equal to one thousand days in virtue, while the 9th (the Day of Arafah) is equal to ten thousand days in virtue.[2]

As far as the first ten nights of Zul Hijjah are concerned, then their greatness and virtue can be gauged by the fact that in the Qur’aan Majeed, Allah Ta‘ala had taken a qasm (oath) on these ten nights. Allah Ta’ala says:

وَ  الۡفَجۡرِ ۙ﴿۱﴾ وَ  لَیَالٍ عَشۡرٍ ۙ﴿۲﴾

(I take an oath) by the break of dawn and by the ten nights (of Zul Hijjah)[3]

The commentators of the Qur’aan Majeed explain that in this verse, the ten nights upon which Allah Ta‘ala takes an oath refer to the first ten nights of Zul Hijjah.

The Special Virtue and Significance of the First Ten Days and Nights of Zul Hijjah

  1. Fasting during the days is equal to fasting for an entire year, and standing in salaah during the nights is equal to performing salaah on Laylatul Qadr.

Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “There are no days in the year wherein the worship of Allah Ta’ala is more beloved to Him than the (first) ten days of Zul Hijjah. The fast during these days (excluding the tenth) is equivalent to the fast of an entire year, and standing up in ibaadah during these nights is equivalent to the reward of the night of Qadr .”[4]

  1. The Ibaadah carried out in these days earns more reward than the ibaadah carried out at any other time.

Rasulullah (sallallahu ‘alaihi wasallam) said, “There is no righteous action carried out in any day of the year that is more virtuous than the righteous action carried out in these ten days of Zul Hijjah.” The Sahaabah (radhiyallahu ‘anhum) asked, “Not even jihaad?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “Not even jihaad, except for the one who endangers his life and wealth (in jihaad) and does not return with anything (i.e. the jihaad carried out in the ten days of Zul Hijjah is more virtuous than jihaad during the rest of the year, except for the jihaad of the mujaahid who gains martyrdom).”[5]

  1. Fasting on the ninth of Zul Hijjah (the Day of Arafah) expiates two years of sins.

Hazrat Abu Qataadah (radhiyallahu ‘anhu) reports that once, a Sahaabi asked Rasulullah (sallallahu ‘alaihi wasallam), “What is the reward of fasting on the day of Arafah?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “It expiates the (minor) sins of the present year and the previous year.”[6]

  1. Jannah is compulsory for the one who enlivens the nights of the 8th, 9th and 10th of Zul Hijjah with ibaadah.

Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who enlivens five nights of the year with ibaadah, Jannah becomes compulsory for him. (These five nights are) the night of Tarwiyah (8th of Zul Hijjah), the night of Arafah (9th of Zul Hijjah), the night of Nahr (10th of Zul Hijjah), the night of Eidul Fitr and the night of the 15th of Sha’baan.”[7]

  1. The one who enlivens the night of Eid with ibaadah, his heart will be safeguarded and protected from the fitnahs when the people’s hearts will be affected with the fitnahs.

Hazrat Abu Umaamah (radhiyallahu ‘anhu) reports that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who stands up in salaah on the two nights of Eid with the hope of receiving reward from Allah Ta’ala, his heart will remain alive on the day when all the hearts will die.”[8]

  1. The rewards of good deeds are multiplied seven-hundred times during the first ten days of Zul Hijjah.

Rasulullah (sallallahu ‘alaihi wasallam) said, “There are no days more beloved to Allah in which good deeds are carried out as much as these ten days (i.e. the first ten days of Zul Hijjah). Hence, you should abundantly recite ‘La ilaaha illallah’ and ‘Allahu Akbar’, and engage in abundant zikr (in these days). Indeed, fasting one of these days is equal to fasting for an entire year, and during these days, (the rewards for) actions are multiplied seven-hundred times.”[9]

Zikr to be Recited During the First Ten Days and Nights of Zul Hijjah

In the Hadith, it is mentioned that one should abundantly recite the following zikr during the first ten days and nights of Zul Hijjah:

سُبْحَانَ اللهِ اَلْحَمْدُ لِلّٰهِ لَا إِلٰهَ إِلَّا اللهُ اَللهُ أَكْبَرْ

Hazrat Ibnu Abbaas (radhiyallahu ‘anhuma) reports that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “There are no days in the year wherein the worship of Allah Ta’ala is greater (in reward) and more beloved to Him than the first ten days (and nights) of Zul Hijjah. Therefore, increase the recitation of tasbeeh, tahleel, tahmeed and takbeer.” i.e.

سُبْحَانَ اللهِ اَلْحَمْدُ لِلّٰهِ لَا إِلٰهَ إِلَّا اللهُ اَللهُ أَكْبَرْ [10]

Zikr and Dua on the Day of Arafah

The day of Arafah is the greatest day from the first ten days of Zul Hijjah. Similarly, the day of Arafah is the greatest day of the year. On this day, Rasulullah (sallallahu ‘alaihi wasallam) recited certain azkaar in abundance. Among the various azkaar that he recited is the following:

لَا إِلٰهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيْكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ بِيَدِهِ الْخَيْرُ وَهُوَ عَلٰى كُلِّ شَيْءٍ قَدِيْرٌ

There is no deity besides Allah Ta‘ala alone, who has no partner. To Him belongs the kingdom (of the entire universe), and only for Him belongs all praise. In His hands (control) alone lies all good and He alone has complete power over everything.[11]

Hazrat Abdullah bin Amr bin Aas (radhiyallahu ‘anhuma) said that the abovementioned zikr was the zikr that Rasulullah (sallallahu ‘alaihi wasallam) recited the most on the Day of Arafah.

One should also engage in abundant dua on the Day of Arafah. It is reported that Hazrat Ali (radhiyallahu ‘anhu) mentioned that on this day, Allah Ta’ala emancipates more people from the fire of Jahannum than on any other day. Hence, Hazrat Ali (radhiyallahu ‘anhu) would make the following dua on the day of Arafah and also encouraged some of his companions to make the same dua:

اَللّٰهُمَّ أَعْتِقْ رَقَبَتِيْ مِنَ النَّارِ وَأَوْسِعْ لِيْ مِنَ الرِّزْقِ الْحَلالِ وَاصْرِفْ عَنِّيْ فَسَقَةَ الْجِنِّ وَالْإِنْسِ

O Allah! Free my neck from the fire of Jahannum, bless me with abundant halaal sustenance, and repel from me the evil and transgressive jinn and people.[12]

The Great Sunnah of Takbeer-e-Tashreeq

Among the sunnats of Zul Hijjah is the recitation of the Takbeer-e-Tashreeq. Takbeer-e-Tashreeq should be recited by both males and females from the Fajr of the 9th of Zul Hijjah till Asr on the 13th of Zul Hijjah (23 fardh salaahs). Males will recite it audibly while females will recite it softly after every fardh salaah.[13]

It is reported from Hazrat Ali (radhiyallahu ‘anhu) that he would recite the Takbeer-e-Tashreeq from the Fajr Salaah on the day of Arafah (9th Zul Hijjah) till the Asr Salaah on the last day of Tashreeq (13th Zul Hijjah).[14]

The Takbeer-e-Tashreeq is as follows:

اَللهُ أَكْبَرْ اَللهُ أَكْبَرْ لَا إِلٰهَ إِلَّا اللهُ اَللهُ أَكْبَرْ اَللهُ أَكْبَرْ وَلِلّٰهِ الْحَمْدْ

Allah Ta‘ala is the greatest! Allah Ta‘ala is the greatest! There is none worthy of worship besides Allah Ta‘ala. Allah Ta‘ala is the greatest! Allah Ta‘ala is the greatest, and for Him alone is all praise!

Qurbaani

Qurbaani (slaughtering a sacrificial animal) is also among the great acts of worship that are exclusive to the month of Zul Hijjah.

In regard to the immense reward that one receives for carrying out the qurbaani, Rasulullah (sallallahu ‘alaihi wasallam) said, “There is no action dearer to Allah Ta’ala during the days of qurbaani than the spilling of the blood (i.e. the sacrificing of animals). The sacrificed animal shall come on the day of Qiyaamah with its horns, hair and hooves (to be weighed). The sacrifice is accepted by Allah Ta’ala before the blood reaches the ground. Therefore, carry out the qurbaani in the condition that your heart is pleased and happy to fulfil the command of Allah Ta’ala.”[15]

Hence, if qurbaani is waajib upon a person, then he must ensure that he fulfils the qurbaani.

Those Performing Qurbaani Refraining from Clipping Nails and Trimming Hair

Furthermore, it is mustahab for those intending to perform qurbaani to refrain from clipping their nails and trimming their hair from the beginning of the month of Zul Hijjah until their qurbaani animal is slaughtered.[16]

Hazrat Ummu Salamah (radhiyallahu ‘anha) reports that Hazrat Nabi (sallallahu ‘alaihi wasallam) said, “The one who intends making qurbaani should refrain from cutting his hair and clipping his nails from the time the crescent (of Zul Hijjah) is sighted till he completes his qurbaani.”[17]


[1] عن جابر رضي الله عنه أن رسول الله صلى الله عليه وسلم قال أفضل أيام الدنيا العشر يعني عشر ذي الحجة (الترغيب والترهيب، الرقم:1785) قال المنذري: رواه البزار بإسناد حسن وأبو يعلى بإسناد صحيح

[2] لطائف المعارف: صـ 460

[3] سورة الفجر: 1-2

[4] سنن الترمذي، الرقم: 758، وقال: هذا حديث غريب

[5] صحيح البخاري، الرقم: 969

[6] صحيح ابن حبان، الرقم: 3631

[7] تاريخ ابن عساكر 43/93، وقد ذكره المنذري في الترغيب والترهيب، الرقم: 1656، بلفظة “عن”، إشارة إلى كونه صحيحا أو حسنا أو ما قاربهما عنده كما بين أصله في مقدمة كتابه 1/50

[8] سنن ابن ماجة، الرقم: 1782 ، وقال العلامة المنذري رحمه الله في الترغيب والترهيب (2/98): رواه ابن ماجه ورواته ثقات إلا أن بقية مدلس وقد عنعنه، وقال العلامة البوصيري رحمه الله في مصباح الزجاجة (2/85): هذا إسناد ضعيف لتدليس بقية ورواته ثقات لكن لم ينفرد به بقية عن ثور بن يزيد فقد رواه الأصبهاني في كتاب الترغيب من طريق عمر بن هارون البلخي وهو ضعيف عن ثور به وله شاهد من حديث عبادة بن الصامت رواه الطبراني في الأوسط والكبير والأصبهاني من حديث معاذ بن جبل فيقوى بمجموع طرقه

[9] عن ابن عباس رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم: ما من أيام أفضل عند الله ولا العمل فيهن أحب إلى الله عز وجل من هذه الأيام يعني من العشر فأكثروا فيهن من التهليل والتكبير وذكر الله وإن صيام يوم منها يعدل بصيام سنة والعمل فيهن يضاعف بسبعمائة ضعف (الترغيب والترهيب، الرقم: 1787)

[10] المعجم الكبير للطبراني، الرقم: 11116، وقال العلامة الهيثمي رحمه الله في مجمع الزوائد، الرقم: 5932: قلت: هو في الصحيح باختصار التسبيح وغيره رواه الطبراني في الكبير ورجاله رجال الصحيح

[11] مسند أحمد، الرقم: 7080، و قال العلامة الهيثمي رحمه الله في مجمع الزوائد، الرقم: 5550، رواه أحمد ورجاله موثقون

[12] ومنها كثرة الدعاء بالمغفرة والعتق فإنه يرجى إجابة الدعاء فيه روى ابن أبي الدنيا بإسناده عن علي قال ليس في الأرض يوم إلا لله فيه عتقاء من النار وليس يوم أكثر فيه عتقا للرقاب من يوم عرفة فأكثر فيه أن تقول: اللهم أعتق رقبتي من النار وأوسع لي من الرزق الحلال واصرف عني فسقة الجن والإنس فإنه عامة دعائي اليوم (لطائف المعارف صـ 284)

[13] (وقالا بوجوبه فور كل فرض مطلقا) ولو منفردا أو مسافرا أو امرأة لأنه تبع للمكتوبة (إلى) عصر اليوم الخامس (آخر أيام التشريق وعليه الاعتماد) والعمل والفتوى في عامة الأمصار وكافة الأعصار ولا بأس به عقب العيد لأن المسلمين توارثوه فوجب اتباعهم وعليه البلخيون ولا يمنع العامة من التكبير في الأسواق في الأيام العشر وبه نأخذ بحر ومجتبى وغيره (الدر المختار 2/180)

ابتداء وانتهاء التكبير وتكبير التشريق أوله بعد فجر يوم عرفة وآخره بعد عصر يوم النحر (تحفة الملوك صــ 95)

والمرأة تخافت بالتكبير لأن صوتها عورة (تبيين الحقائق 1/227)

[14] كتاب الآثار للإمام محمد، الرقم: 208

[15] سنن الترمذي، الرقم: 1493، وقال: حديث حسن غريب لا نعرفه من حديث هشام بن عروة إلا من هذا الوجه

[16] قال في شرح المنية وفي المضمرات عن ابن المبارك في تقليم الأظفار وحلق الرأس في العشر أي عشر ذي الحجة قال لا تؤخر السنة وقد ورد ذلك ولا يجب التأخير اهـ ومما ورد في صحيح مسلم قال رسول الله صلى الله عليه وسلم إذا دخل العشر وأراد بعضكم أن يضحي فلا يأخذن شعرا ولا يقلمن ظفرا فهذا محمول على الندب دون الوجوب بالإجماع فظهر قوله ولا يجب التأخير إلا أن نفي الوجوب لا ينافي الاستحباب فيكون مستحبا إلا إن استلزم الزيادة على وقت إباحة التأخير ونهايته ما دون الأربعين فلا يباح فوقها (رد المحتار 2\181)

[17] صحيح مسلم، الرقم: 1977

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Sunnats and Aadaab of Madinah Munawwarrah – Part 5 https://ihyaauddeen.co.za/?p=20702 Sat, 17 Jun 2023 05:05:51 +0000 https://ihyaauddeen.co.za/?p=20702

17. Take some sadaqah money to distribute among the poor in Madinah Munawwarah.

18. Make at least one khatam of the Quraan Majeed in Makkah Mukarramah and one in Madinah Munawwarah.

19. Try to visit the cemetery, Jannatul Baqee, in Madinah Munawwarah often (a good time is after the Ishraaq Salaah). Make dua for Allah Ta’ala to reserve a place for you to be buried in Jannatul Baqee.

 

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Sunnats and Aadaab of Madinah Munawwarrah – Part 4 https://ihyaauddeen.co.za/?p=20683 Sat, 10 Jun 2023 13:33:39 +0000 https://ihyaauddeen.co.za/?p=20683

13. Frequently make the dua of Hazrat Umar (radhiyallahu anhu):

اَلّٰلهُمَّ ارْزُقْنِيْ شَهَادَةً فِيْ سَبِيْلِكَ وَاجْعَلْ مَوْتِيْ فِيْ بَلَدِ رَسُوْلِكَ صَلّٰى اللهُ عَلَيْهِ وَسَلَّمْ

“O Allah Ta’ala! Grant me martyrdom in Your path, and allow my death to take place in the city of Rasulullah (sallallahu alaihi wasallam)!”

14. In Madinah Munawwarah, make ta’leem of the kitaab Fazaail-e-Hajj (read the section on Madinah Munawwarah).

15. Visit Uhud on a Thursday as this is mustahab. Recite Aayatul Kursi once, Surah Takaasur once, Surah Ikhlaas 11 times, and then recite Surah Yaseen and convey the rewards to the martyrs of Uhud.

16. Visit Musjid Quba on a Saturday as this is mustahab. It is mustahab to walk and also to go by conveyance.

 

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Sunnats and Aadaab of Madinah Munawwarrah – Part 3 https://ihyaauddeen.co.za/?p=20659 Sat, 03 Jun 2023 05:10:30 +0000 https://ihyaauddeen.co.za/?p=20659

9. Go to the Raudhah Mubaarak at least twice a day to convey salaam. Thereafter, convey salaam to Hazrat Rasulullah (sallallahu alaihi wasallam) after every salaah, from wherever you are in the Haram.

10. Try to recite Durood Shareef 1000 times or more daily.

11. Do not engage in any worldly, idle or futile conversations in Musjid Nabawi.

12. Perform two rakaats of Shukr Salaah often, and thank Allah Ta’ala for blessing you to come to this blessed place.

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Sunnats and Aadaab of Madinah Munawwarrah – Part 2 https://ihyaauddeen.co.za/?p=20637 Thu, 25 May 2023 13:24:52 +0000 https://ihyaauddeen.co.za/?p=20637

5. Give sadaqah before going to the Raudhah Mubaarak.

6. After entering Musjid Nabawi, perform two rakaats Tahiyyatul Musjid, make istighfaar and dua, and thereafter proceed to confer salaam upon our Master, Hazrat Rasulullah (sallallahu ‘alaihi wasallam). It is better to read a short salaam that you understand than to read a salaam that you do not understand from a book or card, etc.

7. Recite once

اِنَّ اللّٰه وَ مَلٰٓئِکَتَه یُصَلُّوۡنَ عَلَی النَّبِیِّ ؕ یٰۤاَیُّها الَّذِیۡنَ اٰمَنُوۡا صَلُّوۡا عَلَیۡه وَسَلِّمُوۡا تَسۡلِیۡمًا

then read seventy times:

اَلصَّلَاةُ وَالسَّلَامُ عَلَيْكَ يَا رَسُوْلَ الله

Thereafter, seek intercession in these words:

 يَا رَسُوْلَ اللهِ أَسْأَلُكَ الشَّفَاعَةَ وَأَتَوَسَّلُ بِكَ إِلٰى اللهِ فِيْ أَنْ أَمُوْتَ مُسْلِمًا عَلٰى مِلَّتِكَ وَسُنَّتِكَ

O Rasul of Allah (sallallahu ‘alaihi wasallam)! I beg you to intercede for me (on the Day of Qiyaamah), and I ask Allah Ta’ala, through your waseela (medium), to bless me to pass away as a Muslim and upon your Deen and sunnah.

8. Thereafter, convey the salaam of anyone who requested you to do so in these words:

اَلسَّلَامُ عَلَيْكَ يَا رَسُوْلَ اللهِ مِنْ جَمِيْعِ مَنْ أَوْصَانِيْ بِالسَّلَامِ عَلَيْكَ

Salaam upon you, O Rasulullah (sallallahu ‘alaihi wasallam), from all those who have requested me to convey salaam.

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Sunnats and Aadaab of Madinah Munawwarrah – Part 1 https://ihyaauddeen.co.za/?p=20577 Sat, 20 May 2023 05:18:55 +0000 https://ihyaauddeen.co.za/?p=20577

1. After performing hajj or umrah, ensure that you proceed to Madinah Munawwarah and visit the Raudhah Mubaarak. Hazrat Rasulullah (sallallahu ‘alaihi wasallam) mentioned in the Hadith, “The one who performs hajj and does not come to visit me has indeed shown ill-conduct and disrespect towards me.” (1)

2. When visiting the Raudhah Mubaarak, keep in mind the following Hadith,

عن ابن عمر، قال: قال رسول الله صلى الله عليه وسلم: من زار قبري وجبت له شفاعتي (شعب الإيمان، الرقم: 3862)

Hazrat ibnu Umar (radhiyallahu ‘anhuma) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “Whoever visits my qabr (grave), my intercession becomes binding for him.”

3. Perform ghusl, wear your best clothing and apply itr before going to make salaam at the Raudhah Mubaarak.

4. Some of our pious Ulama encourage reciting Surah Kausar 1000 times and conveying the reward to Hazrat Rasulullah (sallallahu ‘alaihi wasallam) before entering Madinah Munawwarah.


(1) من حج ولم يزرني فقد جفاني ابن عدي والدارقطني في العلل وابن حبان في الضعفاء والخطيب في رواة مالك بسند ضعيف جدا عن ابن عمر (الدرر المنتثرة للسيوطي، الرقم: 411)

ولما جرى الرسم أن الحجاج إذا فرغوا من مناسكهم وقفلوا عن المسجد الحرام قصدوا المدينة زائرين قبر النبي صلى الله عليه وسلم إذ هي من أفضل المندوبات والمستحبات بل تقرب من درجة الواجبات فإنه صلى الله عليه وسلم حرض عليها وبالغ في الندب إليها فقال من وجد سعة ولم يزرني فقد جفاني وقال عليه الصلاة والسلام من زار قبري وجبت له شفاعتي وقال عليه الصلاة والسلام من زارني بعد مماتي فكأنما زراني في حياتي إلى غير ذلك من الأحاديث (الاختيار 1/175)

 

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Women’s Salaah – Qa’dah and Salaam https://ihyaauddeen.co.za/?p=20549 Tue, 02 May 2023 13:59:41 +0000 https://ihyaauddeen.co.za/?p=20549 1. After the second sajdah of the second rakaat, sit in the position of qa’dah in the same manner as explained for jalsah.

2. Recite the tashahhud:

اَلتَّحِيَّاتُ لِلّٰهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ اَلسَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ اَلسَّلَامُ عَلَيْنَا وَعَلٰى عِبَادِ اللهِ الصَّالِحِيْنَ أَشْهَدُ أَنْ لَّا إلٰهَ إِلَّا اللهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ

All verbal ibaadaat, physical ibaadaat and monetary ibaadaat be only for Allah Ta‘ala. May the special peace of Allah Ta‘ala descend upon you, O Nabi (sallallahu ‘alaihi wasallam), and Allah Ta‘ala’s choicest mercies and blessings. May peace descend upon us and upon all the pious servants of Allah Ta‘ala. I bear witness that there is no deity except Allah Ta‘ala and I bear witness that Hazrat Muhammad (sallallahu ‘alaihi wasallam) is His servant and messenger.

3. When saying أَنْ لَّا إِلٰهَ, form a ring with the thumb and middle finger of the right hand, raise the index finger towards the qiblah and close the remaining two fingers (the small finger and finger next to it). When saying إِلَّا الله, lower the index finger. The thumb and middle finger will remain joined like a ring until the end of the qa’dah. As for the left hand, leave the fingers spread out on the edge of the thigh. The fingers will be left in the natural position and will not be joined together.

4. If you are performing a three or four rakaat salaah then you should not recite anything besides the above tashahhud. After reciting the tashahhud, stand up for the third rakaat.

5. If it is the last qa’dah then recite Durood-e-Ebrahim after the tashahhud followed by a dua from the Quraan Majeed or Hadith.

The Durood-e-Ebrahim is as follows:

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّعَلٰى اٰلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلٰى اِبْرَاهِيْمَ وَعَلٰى اٰلِ اِبْرَاهِيْمَ اِنَّكَ حَمِيْدٌ مَّجِيْدٌ

اَللّٰهُمَّ بَارِكْ عَلٰى مُحَمَّدٍ وَّعَلٰى اٰلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلٰى اِبْرَاهِيْمَ وَعَلٰى اٰلِ اِبْرَاهِيْمَ اِنَّكَ حَمِيْدٌ مَّجِيْدٌ

O Allah Ta‘ala! Shower Your mercy on Hazrat Muhammad (sallallahu ‘alaihi wasallam) and his family as You showered Your mercy on Hazrat Ebrahim (‘alaihis salaam) and his family. Surely You are praiseworthy and most high.

O Allah Ta‘ala! Bless Hazrat Muhammad (sallallahu ‘alaihi wasallam) and his family as You have blessed Hazrat Ebrahim (‘alaihis salaam) and his family. Surely You are praiseworthy and most high.

One may recite the following dua which is reported in the Hadith:

اَللّٰهُمَّ إِنِّيْ ظَلَمْتُ نَفْسِيْ ظُلْمًا كَثِيرًا وَلَا يَغْفِرُ الذُّنُوْبَ إِلاَّ أَنْتَ فَاغْفِرْ لِيْ مَغْفِرَةً مِّنْ عِنْدِكَ وَارْحَمْنِيْ إِنَّكَ أَنْتَ الْغَفُوْرُ الرَّحِيْم

O Allah Ta‘ala! I have oppressed myself excessively (through committing sins), and no one can forgive sins besides You, so forgive me with special forgiveness from Your side and show mercy to me, for indeed You alone are all-forgiving and all-merciful.

6. After completing your dua, make salaam by saying,

اَلسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللهْ

while turning your head to the right side, and then again while turning your head to the left side.

7. Do not lower or jerk your head while making salaam.

8. When making salaam on either side, fix your gaze on your shoulders.

9. Turn your face on both sides to the extent that the cheek can be seen from behind.

10. After the salaam, recite أَسْتَغْفِرُ الله

11. Engage in dua (as this is a time for the acceptance of duas).

12. Recite Tasbeeh-e-Faatimi after every salaah. Tasbeeh-e-Faatimi is for one to recite 33 times Subhaanallah, 33 times Alhamdulillah, 33 times Allahu Akbar, and complete the hundred by reciting:

لَا إِلٰهَ إلَّا اللهُ وَحْدَهُ لَا شَرِيْكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلٰى كُلِّ شَيْءٍ قَدِيْر

There is no deity besides Allah Ta’ala alone, who has no partner. To Him belongs the kingdom (of the entire universe), and only for Him belongs all praise and He alone has complete power over everything.

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Sunnats and Aadaab of Discharging Zakaat – Part 3 https://ihyaauddeen.co.za/?p=20557 Thu, 09 Mar 2023 13:41:12 +0000 https://ihyaauddeen.co.za/?p=20557

1. Give the zakaat to the recipient with respect and dignity. You should not cause any pain to the recipient of zakaat e.g. by embarrassing him or reminding him of your favour upon him.

2. Do not discharge zakaat for show nor publicize the amount of zakaat you have discharged. Carrying out good deeds for show and ostentation destroys the rewards of the good deeds.

3. Ensure that you do not give less than the amount that is obligatory upon you. Zakaat must be discharged after correctly calculating the amount that is due. Do not merely estimate the amount and discharge zakaat, as it is possible that you may estimate a lesser amount and fail to discharge your zakaat correctly.

4. Refer to the Ulama to learn the correct method of calculating zakaat.

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Sunnats and Aadaab of Discharging Zakaat – Part 2 https://ihyaauddeen.co.za/?p=20470 Sat, 18 Feb 2023 14:00:19 +0000 https://ihyaauddeen.co.za/?p=20470

1. Zakaat must be given happily and wholeheartedly. Do not regard zakaat to be a tax or a burden.

عن عبد الله بن معاوية الغاضري من غاضرة قيس قال: قال النبي صلى الله عليه وسلم: ثلاث من فعلهن فقد طعم طعم الإيمان: من عبد الله وحده وأنه لا إله إلا الله، وأعطى زكاة ماله طيبة بها نفسه، رافدة عليه كل عام، ولا يعطي الهرمة، ولا الدرنة، ولا المريضة، ولا الشرط اللئيمة، ولكن من وسط أموالكم، فإن الله لم يسألكم خيره، ولم يأمركم بشره (سنن أبي داود، الرقم: 1582)

Hazrat Abdullah Bin Mu’aawiyah (radhiyallahu ‘anhu) reports that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) has mentioned, “Whoever carries out three actions will taste the sweetness of Imaan. Whoever worships Allah Ta‘ala alone, testifies that there is none worthy of worship besides Allah Ta‘ala, and discharges the zakaat from his wealth with a happy heart and a heart which prompts him to discharge his zakaat every year; he neither discharges in zakaat a very old animal, nor an animal that is afflicted with mange, nor a sick animal and nor does he discharge his most inferior wealth in zakaat. Rather, he gives his moderate wealth in zakaat because Allah Ta‘ala  neither asks you for your superior wealth nor does He command you to give your inferior wealth.”

2. Regard the recipient of the zakaat as doing you a favour, as he is the means of you fulfilling your fardh obligation. Through him accepting your zakaat, he is cleansing your wealth from impurity.

عن جابر قال قال رسول الله صلى الله عليه وسلم: من أدى زكاة ماله فقد ذهب عنه شره (المعجم الأوسط للطبراني، الرقم: 1579، وقال الهيثمي في مجمع الزوائد (الرقم: 4334): إسناده حسن)

Hazrat Jaabir (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who discharges his zakaat, his wealth is cleansed from impurity.”

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Second Rakaat https://ihyaauddeen.co.za/?p=20459 Tue, 14 Feb 2023 09:04:21 +0000 https://ihyaauddeen.co.za/?p=20459

1. After the second sajdah say the takbeer and stand up for the second rakaat.

2. When rising from sajdah, first raise the forehead, then the nose, then the hands and lastly the knees.

3. When getting up, do not take support from the ground (unless there is a need to do so).

4. Perform the second rakaat as normal except that thanaa and ta’awwuz will not be recited at the beginning.

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Sunnats and Aadaab of Discharging Zakaat – Part 1 https://ihyaauddeen.co.za/?p=20439 Sat, 11 Feb 2023 05:12:07 +0000 https://ihyaauddeen.co.za/?p=20439

1. When discharging zakaat, ensure that you discharge the zakaat from pure, halaal earnings. It is reported in the Hadith that Allah Ta‘ala does not accept charity given from impure wealth (i.e. haraam or doubtful wealth).

عن أبي هريرة رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: من تصدق بعدل تمرة من كسب طيب، ولا يقبل الله إلا الطيب، وإن الله يتقبلها بيمينه، ثم يربيها لصاحبه، كما يربي أحدكم فلوه، حتى تكون مثل الجبل (صحيح البخاري، الرقم: 1410)

Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The person who gives the equivalent of a date in charity, from pure earnings, and Allah Ta‘ala only accepts that which is pure, then Allah Ta‘ala accepts it with His right hand (i.e. Allah Ta‘ala  accepts it and is pleased with it) and causes it to grow (and increase) for the one who gave it, just as one of you grows his foal (baby horse), until the sadaqah becomes like a mountain (i.e. in size and weight on the scales. In the narration of Muslim Shareef, it is recorded that Allah Ta‘ala causes it to grow until the sadaqah becomes even greater than a mountain).”

2. Discharge zakaat with complete sincerity and with the intention of fulfilling the command of Allah Ta‘ala and earning His pleasure.

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Jalsah https://ihyaauddeen.co.za/?p=20436 Tue, 07 Feb 2023 13:31:22 +0000 https://ihyaauddeen.co.za/?p=20436

1. Sit on the left buttock and place both the feet on the right side.

2. The thighs should be joined together.

3. Place the hands on the thighs with the fingers together and the fingertips at the edge of the knees.

4. Fix the gaze on the area between the lower chest and lap whilst in jalsah.

5. Remain in the position of jalsah with the body being completely at ease and calm before going into the second sajdah.

6. Say the takbeer and proceed to the second sajdah as normal.

 

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Sunnats and Aadaab of Interacting with one’s Parents – Part 4 https://ihyaauddeen.co.za/?p=20363 Sat, 21 Jan 2023 14:59:04 +0000 https://ihyaauddeen.co.za/?p=20363

13. If a person’s parents have passed away, then he should continue making dua of forgiveness and mercy for them. Similarly, he should do good deeds (e.g. recite the Qur’aan Majeed, give charity, perform nafl salaah etc.) and convey the rewards of the good deeds to them.

عن أبي هريرة، أن رسول الله صلى الله عليه وسلم، قال: إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة: إلا من صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو له (صحيح مسلم، الرقم: 1631)

Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “When a person passes away, all his actions come to an end (he is unable to carry out actions thereby earning reward) except for three actions; sadaqah jaariyah, knowledge from which people benefit, or a pious child who makes dua for him.”

14. If one failed to serve his parents and secure their happiness during their lifetime, he should make dua for them and seek forgiveness on their behalf. It is hoped that through making dua for them and seeking forgiveness on their behalf, Allah Ta‘ala will record him among the obedient children.

عن محمد بن سيرين، قال: قال رسول الله صلى الله عليه وسلم: إن الرجل ليموت والداه وهو عاق لهما، فيدعو لهما من بعد مماتهما فيكتبه الله من البارين (شعب الإيمان للبيهقي، الرقم: 7523)

Hazrat Muhammad bin Seereen (rahimahullah) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The person whose parents pass away while he was disobedient to them, then he makes dua for them after their demise (and in another narration, he makes dua for them and seeks forgiveness on their behalf), then Allah Ta‘ala will record him among the obedient children.”

عن أبي أسيد مالك بن ربيعة الساعدي، قال: بينا نحن عند رسول الله صلى الله عليه وسلم: إذ جاءه رجل من بني سلمة، فقال: يا رسول الله، هل بقي من بر أبوي شيء أبرهما به بعد موتهما؟ قال: نعم الصلاة عليهما، والاستغفار لهما، وإنفاذ عهدهما من بعدهما، وصلة الرحم التي لا توصل إلا بهما، وإكرام صديقهما (سنن أبي داود، الرقم: 5142)

Hazrat Abu Usayd Maalik ibn Rabee’ah (radhiyallahu ‘anhu) reports: “On one occasion, while we were seated in the mubaarak company of Rasulullah (sallallahu ‘alaihi wasallam), a man of the Banu Salamah tribe came to him and said, ‘O Rasulullah (sallallahu ‘alaihi wasallam), is there any way left for me to be an obedient child to my parents after their demise?’ Rasulullah (sallallahu ‘alaihi wasallam) replied, ‘Yes, making dua to Allah Ta‘ala to shower His mercy upon them, seeking forgiveness on their behalf, fulfilling the promises that they had made during their lifetime (and were unable to complete), joining family ties with those relatives who are joined to you through them, and showing honour and respect to their friends. (Through doing these actions, you will fulfil their rights and be written among the obedient children).”

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Sajdah – Women’s Salaah https://ihyaauddeen.co.za/?p=20360 Wed, 18 Jan 2023 04:17:27 +0000 https://ihyaauddeen.co.za/?p=20360 1. Say the takbeer and proceed into sajdah.

2. First place the knees on the ground, then the palms, then the nose and lastly the forehead.

3. Keep the fingers closed, facing towards the qiblah.

4. Place the palms parallel to the ears.

5. Draw the limbs of the body close together and press them firmly without allowing any gap in between.

6. Keep the stomach joined to both the thighs and the arms to the sides.

7. Keep both the forearms/elbows on the ground.

8. The feet should not be upright. Instead, they should be placed flat on the ground on the right-hand side.

9. Fix the gaze on the nose in sajdah.

10. Recite the following tasbeeh thrice or any odd number of times:

سُبْحَانَ رَبِّيَ الْأَعْلٰى

Glorified is my Rabb, the most high.

11. Say the takbeer and sit up in the position of jalsah.

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Ruku and Qawmah https://ihyaauddeen.co.za/?p=20297 Wed, 04 Jan 2023 12:27:42 +0000 https://ihyaauddeen.co.za/?p=20297

1. Say the takbeer and go into ruku.

Note: The takbeeraat-e-intiqaaliyyah (takbeer which is recited when moving from one posture to another) should be commenced as soon as one begins moving to the next posture and should only be completed when one reaches that posture.

2. Bend slightly to the extent that the fingers are able to touch the knees.

3. Keep the fingers together.

Note: One will not grasp the knees fully nor spread out the fingers. Similarly, the head and back will not be kept in a straight line (as done by men when making ruku).

4. Keep the arms close to the sides.

5. The ankles of both the feet should be kept together.

6. Fix the gaze on the feet in the posture of ruku.

7. Recite the following tasbeeh thrice or any odd number of times:

سُبْحَانَ رَبِّيَ الْعَظِيْم

Glorified is my Rabb, the most great.

8. Stand up from ruku while saying the tasmee:

سَمِعَ اللهُ لِمَنْ حَمِدَهْ

Allah Ta‘ala hears the one who praises Him.

followed by the tahmeed:

اَللّٰهُمَّ رَبَّنَا وَلَكَ الْحَمْد

O Allah Ta‘ala, our Rabb, for You alone is all praise.

9. Stand up erect. After standing up from ruku, do not tie your hands. Instead, leave them at your sides. This posture is called qawmah. In qawmah, stand up erect with ta’deel-e-arkaan (the body should be completely at ease) before going into sajdah.

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Sunnats and Aadaab of Interacting with one’s Parents – Part 3 https://ihyaauddeen.co.za/?p=20225 Thu, 22 Dec 2022 16:22:13 +0000 https://ihyaauddeen.co.za/?p=20225

9. When you are staying with your parents, then before leaving the home to go anywhere or embarking on any work out of the home, take their permission before leaving.

Similarly, when you are in their company and wish to leave, then inform them before leaving.

10. When speaking to others about your parents, refer to them in a respectful manner (e.g. “my respected father/abba said this”). Similarly, when speaking about them, speak about them with love and honour.

11. When one is engaged in any activity with his parents, then always give preference to them over oneself. For example, when you eat with them, then give them the food first and allow them to commence with the meal first. Do not commence the meal before them.

عن عائشة قالت: أتى رسول الله صلى الله عليه وسلم رجل ومعه شيخ فقال: يا فلان من هذا معكم قال: أبي قال: فلا تمش أمامه ولا تجلس قبله ولا تدعه باسمه ولا تستسب له  (المعجم الأوسط للطبراني، الرقم: ٤١٥٩، وقال العلامة الهيثمي رحمه الله في مجمع الزوائد (الرقم: ١٣٣٩٦): رواه الطبراني في الأوسط وقال: لا يروي عن النبي صلى الله عليه وسلم إلا بهذا الإسناد عن شيخه علي بن سعيد بن بشير وهو لين وقد نقل ابن دقيق العيد أنه وثق ومحمد بن عرعرة بن يزيد لم أعرفه وبقية رجاله رجال الصحيح)

Hazrat Aaishah (radhiyallahu ‘anha) reports that on one occasion, a person came to Rasulullah (sallallahu ‘alaihi wasallam) accompanied by an old man. Rasulullah (sallallahu ‘alaihi wasallam) asked him, “Who is this person (referring to the old man)?” He replied, “This is my father.” Rasulullah (sallallahu ‘alaihi wasallam) then advised him regarding the rights of his father saying, “(When you walk with him,) you should not walk in front of him, (and when you both reach a gathering,) you should not sit before he sits, (and when you address him,) do not call him by his name, and do not become the cause for others swearing him (i.e. do not insult people’s parents, as they will insult your parents).”

12. After the demise of one’s parents, one should continue to show honour and respect to the relatives and friends of one’s parents.

عن عبد الله بن عمر، أن رجلا من الأعراب لقيه بطريق مكة، فسلم عليه عبد الله، وحمله على حمار كان يركبه. وأعطاه عمامة كانت على رأسه فقال ابن دينار: فقلنا له: أصلحك الله إنهم الأعراب وإنهم يرضون باليسير، فقال عبد الله: إن أبا هذا كان ودا لعمر بن الخطاب، وإني سمعت رسول الله صلى الله عليه وسلم يقول: إن أبر البر صلة الولد أهل ود أبيه (صحيح مسلم، الرقم: 2552)

It is reported regarding Hazrat Abdullah bin Umar (radhiyallahu ‘anhuma) that on one occasion (after the demise of his father Hazrat Umar (radhiyallahu ‘anhu)), he met a bedouin on his way to Makkah Mukarramah. He greeted him with salaam, offered him the donkey that he was riding and gave him the turban that he was wearing. Hazrat Ibnu Dinaar (rahimahullah) mentioned to him, “May Allah Ta‘ala keep you in goodness! These people are bedouins and if you give them something small also, they will be pleased (i.e. there was no need for you to give him so much of wealth).” Hazrat Abdullah bin Umar (radhiyallahu ‘anhuma) replied, “This man’s father was one of the close friends of (my father) Umar (radhiyallahu ‘anhu), and I heard Rasulullah (sallallahu ‘alaihi wasallam) mention, “The best form of obedience (to one’s parents after their demise) is for the child to maintain good ties and relations with the friends of his father.”

عن أبي أسيد مالك بن ربيعة الساعدي، قال: بينا نحن عند رسول الله صلى الله عليه وسلم: إذ جاءه رجل من بني سلمة، فقال: يا رسول الله، هل بقي من بر أبوي شيء أبرهما به بعد موتهما؟ قال: نعم الصلاة عليهما، والاستغفار لهما، وإنفاذ عهدهما من بعدهما، وصلة الرحم التي لا توصل إلا بهما، وإكرام صديقهما (سنن أبي داود، الرقم: 5142)

Hazrat Abu Usayd Maalik ibn Rabee’ah (radhiyallahu ‘anhu) reports: “On one occasion, while we were seated in the mubaarak company of Rasulullah (sallallahu ‘alaihi wasallam), a man of the Banu Salamah tribe came to him and said, ‘O Rasulullah (sallallahu ‘alaihi wasallam), is there any way left for me to be an obedient child to my parents after their demise?’ Rasulullah (sallallahu ‘alaihi wasallam) replied, ‘Yes, making dua to Allah Ta‘ala to shower His mercy upon them, seeking forgiveness on their behalf, fulfilling the promises that they had made during their lifetime (and were unable to complete), joining family ties with those relatives who are joined to you through them, and showing honour and respect to their friends. (Through doing these actions, you will fulfil their rights and be written among the obedient children).”

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Qiyaam https://ihyaauddeen.co.za/?p=20185 Tue, 29 Nov 2022 07:03:36 +0000 https://ihyaauddeen.co.za/?p=20185 1. Face the qiblah.[1]

2. Keep the feet together or as close as possible. Ensure that the feet face towards the qiblah.[2]

3. Raise both the hands up to the chest (i.e. the fingers will be in line with the shoulders) without removing the hands from beneath the burqa.[3]

4. When raising the hands, ensure that the palms are facing the qiblah and the fingers are kept in their natural position, neither spread apart nor tightly closed.[4]

5. Once the hands are raised parallel to the shoulders, recite the takbeer (Allahu Akbar).[5]

6. The head should be kept straight without tilting it forward or bending it back when reciting the takbeer.[6]

7. Lower the hands while saying the takbeer and fold them on the chest.

8. Place the right palm on the back of the left hand with the fingers joined together, without any gap in-between. Do not form a circle with the thumb and small finger of the right hand, nor grasp the left hand (as done by males).

9. Fix the gaze on the place of sajdah during the standing posture.

10. Recite the thanaa.

سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالٰى جَدُّكَ وَلَا اِلٰهَ غَيْرُكَ

Glory be to You O Allah Ta‘ala! Praise be to You, blessed is Your name, very lofty is Your majesty, and there is no deity besides You.

11. Recite ta’awwuz and tasmiyah silently.

Ta’awwuz is to recite:

أَعُوْذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيْم

I seek protection in Allah Ta‘ala from the accursed Shaitaan.

 

Tasmiyah is to recite:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْم

In the name of Allah Ta‘ala, the most kind, the most merciful.

12. Recite Surah Faatihah followed by qiraat.

Note: Women should not perform their salaah aloud. They should perform every salaah silently.[1]

13. Recite “aameen” after surah Faatihah.

14. Recite tasmiyah before the surah.

Note: The tasmiyah will only be recited (after Surah Faatihah) if one is going to recite a surah. If one is not going to commence any surah then tasmiyah should not be recited.

15. If you are performing a three or four rakaat fardh salaah, then in the third and fourth rakaat you will only recite Surah Faatihah. You should not recite any surah after reciting Surah Faatihah.

In the third and fourth rakaat of the fardh salaah, Surah Faatihah will be recited by the imaam and munfarid (the one performing salaah alone). The muqtadi (one who is performing salaah behind the imam) will remain silent and not recite anything in all the rakaats.

16. If you are performing sunnah or nafl salaah, you will recite qiraat in all the rakaats, regardless of whether you are performing two rakaats or four rakaats.

[1] المرأة تخالف الرجل في مسائل … ولا تجهر في موضع الجهر (حاشية الطحطاوي على مراقي الفلاح صـ 259)

 


[1] شروط الصلاة وهي عندنا سبعة … واستقبال القبلة (الفتاوى الهندية 1/58 ، البحر الرائق 1/283)

[2] أقول أما جزئيّة كيفية وضع النساء أقدامهن فلم نأل جهدا في البحث عنها في الكتب الفقهية الحنفية لكن لم نظفر بها ولأجل ذلك اختلف علماؤنا فيها إلى قولين القول الأول أن تفرج المرأة قدميها مثل الرجال ويحتج من ذهب إليه من العلماء بأن الكتب الفقهية لم تتعرض لهذه الجزئية فتشمل العبارة الفقهية (التي وردت مطلقة) الرجال والنساء جميعا وهي كما في الخلاصة وينبغي أن يكون بين القدمين أربع أصابع القول الثاني أن تضمّ قدميها ويقول من رآه من العلماء بأنه لا يلزم أن تشمل العبارة المطلقة الفقهية الرجال والنساء جميعا لأن كيفية الرجال تخالف كيفية النساء في مسائل كثيرة هذا إلى أن بعض عبارات الفقهاء المطلقة (التي وردت في كيفية وضع الأقدام في الركوع) أيضا تقتضي أن تكون الأقدام ملصقة ومنضمة وتعم الرجال والنساء كما في رد المحتار ويسن أن يلصق كعبيه مع أن الفقهاء يقصرون على النساء (كما قال الشيخ المفتي محمود الكنكوهي في حاشية بهشتي زيور) وذلك لأن القاعدة العامة في حق الرجال تخالفها ولما ثبت أن تلصق المرأة كعبيها في الركوع فالأحسن أن يكون قيامها كذلك أي بإلصاق القدمين وضمهما لئلا تكون الحالتان (القيام والركوع) مختلفتين فإن في ذلك تكلفا ظاهرا وإليك بعض الأحاديث التي تدل على الفرق بين الرجل والمرأة في بعض أركان الصلاة:

1) عن يزيد بن أبي حبيب أن رسول الله صلى الله عليه وسلم مر على امرأتين تصليان فقال إذا سجدتما فضما بعض اللحم إلى الأرض فإن المرأة ليست في ذلك كالرجل (السنن الكبرى للبيهقي، الرقم: 3325)
2) عن علي رضي الله عنه قال إذا سجدت المرأة فلتحتفز ولتضم فخذيها (المصنف لابن أبي شيبة، الرقم: 2793)
3) عن ابن عباس رضي الله عنهما أنه سئل عن صلاة المرأة فقال تجتمع وتحتفز (المصنف لابن أبي شيبة، الرقم: 2794)

4) عن وائل بن حجر قال جئت إلى النبي صلى الله عليه وسلم فقال هذا وائل بن حجر جاءكم لم يجئكم رغبة ولا رهبة جاءكم حبا لله ولرسوله وبسط له رداءه وأجلسه إلى جنبه وضمه إليه وأصعده المنبر فخطب الناس فقال ارفقوا به فإنه حديث عهد بالملك فقال إن أهلي غلبوني على الذي لي قال أنا أعطيكه وأعطيك ضعفه فقال لي رسول الله صلى الله عليه وسلم يا وائل بن حجر إذا صليت فاجعل يديك حذاء أذنيك والمرأة تجعل يديها حذاء ثدييها

 قلت: له في الصحيحين في رفع اليدين غير هذا الحديث رواه الطبراني من طريق ميمونة بنت حجر بن عبد الجبار عن عمتها أم يحيى بنت عبد الجبار ولم أعرفها وبقية رجاله ثقات (مجمع الزوائد، الرقم: 16005 ، المعجم الكبير للطبراني، الرقم: 28)

5) عن عبد الله بن عمر قال قال رسول الله صلى الله عليه وسلم إذا جلست المرأة في الصلاة وضعت فخذها على فخذها الأخرى وإذا سجدت ألصقت بطنها فى فخذيها كأستر ما يكون لها وإن الله تعالى ينظر إليها ويقول يا ملائكتي أشهدكم أني قد غفرت لها (السنن الكبرى للبيهقي، الرقم: 3324)

فهذه الأحاديث بمجموعها تدل على شيئين الأول الفرق بين الرجال والنساء في بعض أحوال الصلاة والثاني كيفية ضمّ القدمين ووصلها للنساء في كل ركن وذلك أستر لهن كما ثبت في حديث عبد الله بن عمر الذي مرّ ذكره وجاء في حديث عبد الله ابن عبّاس أيضا أنه لما سئل عن صلاة المرأة قال تجتمع فمن ذلك نعلم أن ضمّ المرأة قدميها في القيام والركوع أستر وأجمع من تفريجها قدميها وذلك أقرب إلى السنة

وفي المغني: فصل (أي في رفع الأيدي عند التحريمة في الصلاة) والإمام والمأموم والمنفرد في هذا سواء وكذلك الفريضة والنافلة لأن الأخبار لا تفريق فيها فأما المرأة فذكر القاضي فيها روايتين عن أحمد إحداهما ترفع لما روى الخلال بإسناده عن أم الدرداء وحفصة بنت سيرين أنهما كانتا ترفعان أيديهما وهو قول طاوس ولأن من شرع في حقه التكبير شرع في حقه الرفع كالرجل فعلى هذا ترفع قليلا قال أحمد رفع دون الرفع والثانية لا يشرع لأنه في معنى التجافي ولا يشرع ذلك لها بل تجمع نفسها في الركوع والسجود وسائر صلاتها (المغني 1/196)

انظر أيضا 303

[3] المرأة تخالف الرجل في مسائل … ومنها أنها لا تخرج كفيها من كميها عند التكبير وترفع يديها حذاء منكبيها (حاشية الطحطاوي على مراقي الفلاح صـ 59) (رد المحتار 1/504)

والمرأة تستر كفيها حذرا من كشف ذراعيها (حاشية الطحطاوي على مراقي الفلاح صـ 276)

فصل (أي في رفع الأيدي عند التحريمة في الصلاة) والإمام والمأموم والمنفرد في هذا سواء وكذلك الفريضة والنافلة لأن الأخبار لا تفريق فيها فأما المرأة فذكر القاضي فيها روايتين عن أحمد إحداهما ترفع لما روى الخلال بإسناده عن أم الدرداء وحفصة بنت سيرين أنهما كانتا ترفعان أيديهما وهو قول طاوس ولأن من شرع في حقه التكبير شرع في حقه الرفع كالرجل فعلى هذا ترفع قليلا قال أحمد رفع دون الرفع والثانية لا يشرع لأنه في معنى التجافي ولا يشرع ذلك لها بل تجمع نفسها في الركوع والسجود وسائر صلاتها (المغني 1/196)

[4] قال الفقيه أبو جعفر يستقبل ببطون كفيه القبلة (الفتاوى الهندية 1/73 ، رد المحتار 1/482)

وإذا رفع يديه لا يضم أصابعه كل الضم ولا يفرج كل التفريج بل يتركها على ما كانت عليه بين الضم والتفريج (الفتاوى الهندية 1/73)

[5] (ورفع يديه) قبل التكبير وقيل معه

قال العلامة ابن عابدين رحمه الله (قبل التكبير وقيل معه) الأول نسبه في المجمع إلى أبي حنيفة ومحمد وفي غاية البيان إلى عامة علمائنا وفي المبسوط إلى أكثر مشايخنا وصححه في الهداية والثاني اختاره في الخانية والخلاصة والتحفة والبدائع والمحيط بأن يبدأ بالرفع عند بداءته التكبير ويختم به عند ختمه وعزاه البقالي إلى أصحابنا جميعا ورجحه في الحلية وثمة قول ثالث وهو أنه بعد التكبير والكل مروي عنه عليه الصلاة والسلام وما في الهداية أولى كما في البحر والنهر ولذا اعتمده الشارح فافهم (رد المحتار 1/482)

[6] ولا يطأطأ رأسه عند التكبير (الفتاوى الهندية 1/73)

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Before Salaah https://ihyaauddeen.co.za/?p=20152 Wed, 23 Nov 2022 09:00:05 +0000 https://ihyaauddeen.co.za/?p=20152 Before Salaah

  1. Particular care should be taken to dress appropriately for salaah. A woman should wear such clothing that will conceal her entire body and hair. It is disrespectful for her to wear tight-fitting clothing that reveals the shape of her body or to wear such thin, flimsy clothing through which the actual limbs can be seen. If the clothing is such that the limbs are visible through the clothing, the salaah will be invalid.See 297
  2. Severe warnings have been sounded in the Hadith for those women who do not dress appropriately. Though the warning is general and does not specifically refer to dressing inappropriately during salaah, one would understand that when it is impermissible for a woman to dress in this manner out of salaah, then the impermissibility of her wearing such clothing when standing before Allah Ta’ala in salaah will be even greater. Apart from this, the Fuqahaa have written that the salaah of a woman who is not clad properly during salaah and whose body limbs are visible through her clothing will not be valid.[1]
  3. Cover the entire body including the hair. Only the face, palms and feet may be exposed.[2]
  4. Prepare well in advance for salaah before the time of salaah enters.See 292
  5. Apart from the physical preparation (wudhu, etc.), you should also prepare yourself mentally that you are going to present yourself in the court of your Rabb.See 292
  6. Ensure that your body, clothes and the place on which the salaah is being performed are paak and clean.See 296

[1] عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم صنفان من أهل النار لم أرهما قوم معهم سياط كأذناب البقر يضربون بها الناس ونساء كاسيات عاريات مميلات مائلات رؤوسهن كأسنمة البخت المائلة لا يدخلن الجنة ولا يجدن ريحها وإن ريحها ليوجد من مسيرة كذا وكذا (صحيح مسلم، الرقم: 2128)

انظر أيضا 297

[2] (و) الرابع (ستر عورته) … (وللحرة) ولو خنثى (جميع بدنها) حتى شعرها النازل في الأصح (خلا الوجه والكفين والقدمين) (الدر المختار 1/405)

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Statement of Hazrat Imaam Shaafi’ee (rahimahullah) https://ihyaauddeen.co.za/?p=20135 Wed, 16 Nov 2022 05:53:50 +0000 https://ihyaauddeen.co.za/?p=20135

Statement of Hazrat Imaam Shaafi’ee (rahimahullah)

Hazrat Imaam Shaafi’ee (rahimahullah) has written in Ikhtilaaful Hadith:

We do not know of any of the respected wives of Hazrat Rasulullah (sallallahu ‘alaihi wasallam) leaving their homes to attend the Jumuah Salaah or any other salaah in the musjid, even though the respected wives of Hazrat Rasulullah (sallallahu ‘alaihi wasallam), on account of their special position and relationship with Hazrat Rasulullah (sallallahu ‘alaihi wasallam), would have been more rightful and worthy than any woman to fulfil the faraaidh in the musjid, yet they did not do this.

There were many women who were close to Hazrat Rasulullah (sallallahu ‘alaihi wasallam), from the women of his household, his respected wives, his daughters, his slave women and the slave women that belonged to his household, yet I do not have knowledge of even a single woman from them who left the home to attend the Jumuah Salaah behind Hazrat Rasulullah (sallallahu ‘alaihi wasallam), despite Jumuah Salaah being compulsory on the men to a greater degree than all the other salaah. Similarly, we do not have knowledge of any of them leaving the home to attend the congregational salaah, neither during the night nor during the day, nor did they even go to the musjid in Qubaa, although Hazrat Rasulullah (sallallahu ‘alaihi wasallam) would go to Qubaa, sometimes riding his conveyance and sometimes on foot, nor did they go to any of the other masaajid. I have no doubt that on account of their special relationship with Hazrat Rasulullah (sallallahu ‘alaihi wasallam), they were eager to acquire virtue and reward and they knew the avenues of earning reward better than other women, yet they did not go to the musjid for salaah.

I do not have knowledge of any of our pious predecessors instructing any one of their womenfolk to attend the Jumuah Salaah nor the congregational salaah, neither during the night nor during the day. If they knew that there was any virtue in the women leaving their homes and attending the congregational salaah, they would have definitely instructed them and permitted them to do so. Rather, it is related that Hazrat Rasulullah (sallallahu ‘alaihi wasallam) said, “The salaah of a woman in her bedroom is better than her salaah in the communal room of her home, and her salaah in the communal room of her home is better than her salaah in the musjid.” (Ikhtilaaful Hadith Pg. 625-626)

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The Desire of Hazrat Rasulullah (sallallahu ‘alaihi wasallam) regarding Women Performing Salaah in the Confines of their Homes https://ihyaauddeen.co.za/?p=20097 Wed, 09 Nov 2022 06:32:15 +0000 https://ihyaauddeen.co.za/?p=20097

While it was the burning desire of Hazrat Rasulullah (sallallahu ‘alaihi wasallam) that the men of his Ummah perform their salaah with jamaat in the musjid, it was his heart’s desire that the women of his Ummah perform their salaah within the confines of their homes.

Hazrat Rasulullah (sallallahu ‘alaihi wasallam) encouraged women to perform their salaah within their homes and remain concealed from the eyes of men, to such an extent that he said, “The salaah of a woman in her bedroom is more rewarding than her salaah in the enclosed courtyard of her house, and her salaah in the innermost portion of the bedroom (a small room within the bedroom) is more rewarding than her salaah in her bedroom.”[1]

Once, Hazrat Ummu Humaid (radhiyallahu ‘anha), the wife of Hazrat Abu Humaid As-Saa’idi (radhiyallahu ‘anhu), came to Hazrat Rasulullah (sallallahu ‘alaihi wasallam) and said, “O Rasulullah (sallallahu ‘alaihi wasallam), I long to perform salaah behind you.” Hazrat Rasulullah (sallallahu ‘alaihi wasallam) replied, “I am aware that you long and desire to perform salaah behind me. However, your salaah in your bedroom is more rewarding than your salaah in any other part of your home. The salaah in any other part of your home is more rewarding than the salaah in your enclosed courtyard. The salaah in your enclosed courtyard is more rewarding than the salaah in the musjid of your locality. The salaah in the musjid of your locality is more rewarding than your salaah in my Musjid (Musjid-e-Nabawi).” Hazrat Ummu Humaid (radhiyallahu ‘anha) (in compliance and obedience with the mubaarak desire of Hazrat Rasulullah (sallallahu ‘alaihi wasallam),) instructed that a small place be reserved for her salaah in the innermost portion of her bedroom, and she would devotedly perform all her salaah at that place until the end of her life.[2]


[1] عن عبد الله عن النبي صلى الله عليه وسلم قال صلاة المرأة في بيتها أفضل من صلاتها في حجرتها وصلاتها في مخدعها أفضل من صلاتها في بيتها (سنن أبي داود، الرقم: 570)

[2] عن عبد الله بن سويد الأنصاري عن عمته أم حميد امرأة أبي حميد الساعدي أنها جاءت النبي صلى الله عليه وسلم فقالت يا رسول الله إني أحب الصلاة معك قال قد علمت أنك تحبين الصلاة معي وصلاتك في بيتك خير من صلاتك في حجرتك وصلاتك في حجرتك خير من صلاتك في دارك وصلاتك في دارك خير من صلاتك في مسجد قومك وصلاتك في مسجد قومك خير من صلاتك في مسجدي قال فأمرت فبني لها مسجد في أقصى شيء من بيتها وأظلمه وكانت تصلي فيه حتى لقيت الله جل وعلا (صحيح ابن حبان، الرقم: 2217)

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Sunnats and Aadaab of Interacting with one’s Parents – Part 2 https://ihyaauddeen.co.za/?p=20074 Thu, 03 Nov 2022 16:00:25 +0000 https://ihyaauddeen.co.za/?p=20074

4. When addressing your father, you should not call him by his name, rather you should use a title of love and respect such as Abba, etc.

عن عائشة قالت: أتى رسول الله صلى الله عليه وسلم رجل ومعه شيخ فقال: يا فلان من هذا معكم قال: أبي قال: فلا تمش أمامه ولا تجلس قبله ولا تدعه باسمه ولا تستسب له  (المعجم الأوسط للطبراني، الرقم: ٤١٥٩، وقال العلامة الهيثمي رحمه الله في مجمع الزوائد (الرقم: ١٣٣٩٦): رواه الطبراني في الأوسط وقال: لا يروي عن النبي صلى الله عليه وسلم إلا بهذا الإسناد عن شيخه علي بن سعيد بن بشير وهو لين وقد نقل ابن دقيق العيد أنه وثق ومحمد بن عرعرة بن يزيد لم أعرفه وبقية رجاله رجال الصحيح)

Hazrat Aaishah (radhiyallahu ‘anha) reports that on one occasion, a person came to Rasulullah (sallallahu ‘alaihi wasallam) accompanied by an old man. Rasulullah (sallallahu ‘alaihi wasallam) asked him, “Who is this person (referring to the old man)?” He replied, “This is my father.” Rasulullah (sallallahu ‘alaihi wasallam) then advised him regarding the rights of his father saying, “(When you walk with him,) you should not walk in front of him, (and when you both reach a gathering,) you should not sit before he sits, (and when you address him,) do not call him by his name, and do not become the cause for others swearing him (i.e. do not insult people’s parents, as they will insult your parents).”

5. One should regularly make dua for his parents. One may make the following dua which is recorded in the Qur’aan Majeed to be made for parents:

رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيٰنِي صَغِيرًا

My Lord! bestow upon them Your (special) Mercy as they brought me up me in childhood.

6. One should have deep love and great affection for his parents in his heart. At all times, one should deal with his parents with love and affection and show them mercy and compassion. It is reported in the hadith that by a person looking at his parents with love and mercy, then each time he looks at them with mercy, he will receive the reward of an accepted Nafl Hajj.

عن ابن عباس أن رسول الله صلى الله عليه وسلم قال: ما من ولد بار ينظر نظرة رحمة إلا كتب الله بكل نظرة حجة مبرورة قالوا وإن نظر كل يوم مائة مرة قال نعم الله أكبر وأطيب (شعب الإيمان، الرقم: 7472 هذا الحديث وإن كان ضعيفا ولكن يقبل في فضائل الأعمال لأجل الشواهد)

Hazrat Abdullah bin Abbaas (radhiyallahu ‘anhuma) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “There is no obedient child who looks at his parents with mercy (and love) except that Allah Ta‘ala records for him the reward of an accepted Hajj for every time he looks (at his parents with mercy)” The Sahaabah (radhiyallahu ‘anhum) asked, “Even if he looks one hundred times every day?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “Yes, Allah Ta‘ala is the greatest and He is much more bountiful (His reward is much more than you can imagine).”

7. One should not ask his parents to do any work for him. Rather, he should remain in their service at all times. Similarly, according to one’s ability, one should make an effort to fulfil their wishes and acquire for them what they desire.

8. If one’s parents are old and poor, then one should support them and see to their needs and necessities. The responsibility of taking care of one’s old and poor parents lies on the shoulders of the children.

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Women’s Salaah https://ihyaauddeen.co.za/?p=20068 Wed, 02 Nov 2022 09:29:11 +0000 https://ihyaauddeen.co.za/?p=20068

Every aspect of the religion of Islam relating to women revolves around modesty and shame. It is in this regard that Islam commands women to remain within the confines of their homes, being totally concealed from the gazes of strange men, and not to leave their homes without a valid Shar’ee need.

The manner in which a woman is commanded to perform her Salaah — commencing from her attire for salaah to her postures during Salaah — all clearly point towards the aspect of concealment.

Hence, let alone the various other ibaadaat of Deen, the salaah of a woman alone illustrates the great degree of modesty and shame a woman is required to display. Hence, she is commanded to adopt the very same degree of modesty and shame which she displays in her salaah in other departments of her Deeni and worldly life.

Concealment

It is an undisputed fact that the physical composition of women is different to that of men. Shari’ah has taken this into consideration and thus ordained distinct rulings for men and women in many important aspects of Deen.

The underlying factor in the distinct rulings for women is that they have been commanded to do everything in a manner that is more concealing for them. This difference has also been considered in the various postures of salaah. A woman is commanded to carry out her postures in a way that is least revealing and most concealing.

Imaam Baihaqi (rahimahullah) has mentioned:

وجماع ما يفارق المرأة فيه الرجل من أحكام الصلاة راجع إلى الستر وهو أنها مأمورة بكل ما كان أستر لها (السنن الكبرى للبيهقي، الرقم: 3196)

All the various aspects in a woman’s salaah that differ from a man’s salaah (i.e. the manner of fulfilling the various postures of salaah) are all based on satr (concealment). A female is commanded to carry out every posture of her salaah in a manner that conceals her body shape and limbs the most.

Hazrat Abdullah bin Umar (radhiyallahu ‘anhuma) says that during the era of Hazrat Rasulullah (sallallahu ‘alaihi wasallam), when performing salaah, the women were instructed to draw their limbs together as close as possible.[1]


[1] عن نافع عن ابن عمر رضي الله عنهما أنه سئل كيف كن النساء يصلين على عهد رسول الله صلى الله عليه وسلم كن يتربعن ثم أمرن أن يحتفزن (مسند الإمام الأعظم للحصكفي على ترتيب السندي صـ 73)

(عن نافع عن ابن عمر أنه سئل كيف كن النساء يصلين على عهد رسول الله صلى الله عليه وسلم) أي في زمانه صلى الله عليه وسلم (قال كن يتربعن) أي في حال قعودهن (ثم أمرن أن يحتفزن) بالحاء المهملة والفاء والزاء أي يضممن أعضاءهن بأن يتوركن في جلوسهن (شرح مسند الإمام أبي حنيفة للقاري صـ 191)

صححه العلامة ظفر أحمد العثماني في إعلاء السنن (3/27)

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Sunnats and Aadaab of Interacting with one’s Parents – Part 1 https://ihyaauddeen.co.za/?p=19945 Thu, 29 Sep 2022 15:42:57 +0000 https://ihyaauddeen.co.za/?p=19945

Among the greatest favours of Allah Ta‘ala upon a person is the favour of parents. The favour of parents is so invaluable and irreplaceable that it is granted to a person only once in his lifetime. Just as the favour of life is only granted once to a person, and when it ends, it will never return, similarly the favour of parents, when taken away, can never be recovered.

Every favour that a person enjoys has certain rights attached to it. When the favour of parents is among the greatest favours, then the rights that are attached to it are among the most important of rights in deen.

The Qur’aan Majeed and Mubaarak Ahaadith are replete with commands and injunctions regarding the great importance of fulfilling the rights of parents and treating them with utmost kindness. In the Qur’aan Majeed, Allah Ta‘ala says:

“Your Rabb has ordained that you worship none but Him, and that you be kind towards your parents. If any one of them or both of them reach old age, do not say to them, “Uff (a word or expression of anger or irritation)”, and do not scold them, and address them with respectful words.” (Surah Israa v. 23)

It is reported in the Hadith that the pleasure of Allah Ta‘ala lies in the pleasure of the parents, and the displeasure of Allah Ta‘ala lies in the displeasure of the parents.” (Sunan Tirmizi #1899)

Once, a Sahaabi enquired from Rasulullah (sallallahu ‘alaihi wasallam) regarding the rights of parents. Rasulullah (sallallahu ‘alaihi wasallam) said, “They (parents) are either your Jannah or your Jahannum.” (Sunan Ibnu Maajah #3662)

In other words, if one is kind, compassionate and loving towards his parents and obeys them in all permissible matters, he will be blessed with Jannah. On the contrary, if he disobeys them and is harsh and rude towards them, then his evil treatment towards them will be the means of him entering the fire of Jahannum.

Sunnats and Aadaab of Interacting with one’s Parents

1. When speaking to one’s parents, one should speak to them in a respectful and polite manner. One’s approach of addressing them should be a soft, gentle and humble approach. One should never be impolite or rude towards them or even raise his voice when speaking to them.

وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلٰهُمَا فَلَا تَقُل لَّهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا ﴿الإسراء: ٢٣﴾

“Your Rabb has ordained that you worship none but Him, and that you be kind towards your parents. If any one of them or both of them reach old age, do not say to them, “Uff (a word or expression of anger or irritation)”, and do not scold them, and address them with respectful words.”

2. We are commanded in ​Shariah to serve our parents to the best of our ability, be kind towards them and see to their welfare at all times. We should ensure that we do not hurt them at any time or become the means of causing them inconvenience or pain, whether through our words, actions, behaviour or even through our facial expressions.

عن ابن عباس قال: قال رسول الله صلى الله عليه وسلم: من أصبح مطيعا لله في والديه أصبح له بابان مفتوحان من الجنة وإن كان واحدا فواحدا ومن أمسى عاصيا لله في والديه أصبح له بابان مفتوحان من النار وإن كان واحدا فواحدا قال رجل وإن ظلماه قال وإن ظلماه وإن ظلماه وإن ظلماه (شعب الإيمان، الرقم: 7538)

Hazrat Ibnu Abbaas (radhiyallahu ‘anhuma) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “Whoever spends his day obeying Allah Ta’ala with regard to his parents, then every morning, two doors of Jannah will be open for him. If he only has one parent alive then only one door will be opened for him. Whoever spends his day disobeying Allah Ta’ala with regard to his parents then two doors of Jahannum will be open for him. If he only has one parent alive then only one door will be opened for him.” The Sahaabi asked, “Even if they oppress you (i.e. should you still be kind towards them)?”  Rasulullah (sallallahu ‘alaihi wasallam) replied, “Even if they oppress you! Even if they oppress you! Even if they oppress you! (you should still be kind towards them).”

3. It is necessary and important for one to show respect to his parents and honour them. However, at the same time it should be borne in mind that it is not permissible for one to obey his parents in impermissible matters. The Hadith clearly mentions:

لا طاعة لمخلوق في معصية الخالق

There is no obedience to the creation in matters that involve the disobedience of the Creator.

If one’s parents instruct him to do something impermissible in Shari‘ah, then though he should not obey them, it does not mean that he should back answer them or be disrespectful towards them.

In other words, even if they command him to do something wrong, he should not show disrespect to them, but speak to them in a polite and gentle manner and explain to them that it is impermissible for him to carry out what they want as this is in contradiction with the command of Allah Ta‘ala.

Allah Ta‘ala says in the Qur’aan Majeed:

وَإِن جَاهَدٰكَ عَلَىٰ أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا (لقمان: 15)

And if they (your parents) force you to ascribe partners to Me regarding that which you have no knowledge, then do not obey them, and remain with them in this world (treating them) with kindness.

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Sunnats and Aadaab of Rendering Service to People – Part 13 https://ihyaauddeen.co.za/?p=19909 Tue, 20 Sep 2022 16:19:17 +0000 https://ihyaauddeen.co.za/?p=19909

1. If you are present in a gathering where gheebah of a Muslim takes place or a Muslim is slandered, then you should express your disapproval over the wrong and stop the people of the gathering from their sin of gheebah and slander. If you are unable to do so, then you should leave the gathering. Your leaving the gathering will be a sign of your disapproval.

وَلَا يَغْتَب بَّعْضُكُم بَعْضًا ۚ أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ  (حجرات:12)

And do not engage in backbiting among yourselves. Would any of you like to eat the flesh of his dead brother? You would abhor it.

عن أبي هريرة، أن رسول الله صلى الله عليه وسلم، قال: أتدرون ما الغيبة؟ قالوا: الله ورسوله أعلم، قال: ذكرك أخاك بما يكره قيل أفرأيت إن كان في أخي ما أقول؟ قال: إن كان فيه ما تقول، فقد اغتبته، وإن لم يكن فيه فقد بهته (صحيح مسلم، الرقم: 2589)

Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) asked, “Do you know what is gheebah?” The Sahaabah (radhiyallahu ‘anhum) replied, “Allah Ta‘ala and His messenger know best.” Rasulullah (sallallahu ‘alaihi wasallam) said, “Speaking about your brother (in his absence) of that which he would dislike.” A Sahaabi asked, “What if what I am saying is (true and) found in my brother (then too will it be gheebah)?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “If what you say regarding him is (true and) found in him, then you have backbit him, and if what you mention regarding him is not found in him, then you have slandered him.”

وعن جابر وأبي طلحة رضي الله عنهما أن رسول الله صلى الله عليه وسلم قال: ما من امرئ يخذل امرأ مسلما في موضع تنتهك فيه حرمته وينتقص فيه من عرضه إلا خذله الله في موطن يحب فيه نصرته وما من امرئ ينصر مسلما في موضع ينتقص فيه من عرضه وينتهك فيه من حرمته، إلا نصره الله في موطن يحب نصرته (سنن أبي داود، الرقم: 4884)

Hazrat Jaabir and Hazrat Abu Talhah (radhiyallahu ‘anhuma) report that Rasulullah (sallallahu ‘alaihi wasallam) said, “Whichever person forsakes a Muslim in a place where his respect is being violated and his reputation is being tarnished, Allah Ta‘ala will forsake him on the occasion when he would greatly hope and desire for Allah Ta‘ala’s help (whether in this world or in the aakhirah). And whosoever helps a Muslim in such a place where his reputation is being tarnished and his respect is being violated, Allah Ta‘ala will help him on the occasion when he would greatly hope and desire for Allah Ta‘ala’s help (whether in this world or in the aakhirah).”

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Sunnats and Aadaab of Rendering Service to People – Part 12 https://ihyaauddeen.co.za/?p=19881 Thu, 15 Sep 2022 15:30:58 +0000 https://ihyaauddeen.co.za/?p=19881 1. If one knows of someone who is being oppressed or undergoing some difficulty and one is in the position to assist the person and remove the oppression, then one should do so. However, if one is unable to do so, then one should advise the person to go to someone who will be able to assist him. Similarly, one should make dua for the person.

عن أنس رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: انصر أخاك ظالما أو مظلوما فقال رجل: يا رسول الله، أنصره إذا كان مظلوما، أفرأيت إذا كان ظالما كيف أنصره؟ قال: تحجزه، أو تمنعه، من الظلم فإن ذلك نصره (صحيح البخاري، الرقم: 2443)

Hazrat Anas (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “Help your brother, whether he is an oppressor or oppressed.” A person asked, “O Rasulullah (sallallahu ‘alaihi wasallam)! I will assist him (my brother) in the case where he is oppressed. However, how can I assist him in the case where he is an oppressor?” Rasulullah (sallallahu ‘alaihi wasallam) said, “Stop him or prevent him from his oppression, as this will be the way for you to assist him.”

وعن ابن عمر أن رسول الله صلى الله عليه وسلم قال: المسلم أخو المسلم لا يظلمه ولا يسلمه ومن كان في حاجة أخيه كان الله في حاجته ومن فرج عن مسلم كربة فرج الله عنه كربة من كربات يوم القيامة ومن ستر مسلما ستره الله يوم القيامة (صحيح البخاري، الرقم: 2442)

Hazrat ibnu Umar (radhiyallahu ‘anhuma) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “A Muslim is the brother of his fellow Muslim. He will thus neither oppress him nor forsake and abandon him. Whoever sees to the need of his Muslim brother, Allah Ta‘ala will fulfil his need and whoever relieves his Muslim brother of some difficulty, Allah Ta‘ala, in lieu of this, will relieve him of a great difficulty from the difficulties of the Day of Qiyaamah. Whoever conceals the fault (and sin) of his Muslim brother, Allah Ta‘ala will conceal his faults (and sins) on the Day of Qiyaamah.”

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Sunnats and Aadaab of Rendering Service to People – Part 11 https://ihyaauddeen.co.za/?p=19781 Tue, 06 Sep 2022 14:57:44 +0000 https://ihyaauddeen.co.za/?p=19781 1. One should help and assist others as far as possible. Even if one assists a person through a small and simple action (e.g. one helps a person through giving him directions on the road or removing a harmful object from the pathway of the people), one will earn great reward from Allah Ta‘ala.

عن أبي ذر قال: قال رسول الله صلى الله عليه وسلم: تبسمك في وجه أخيك لك صدقة، وأمرك بالمعروف ونهيك عن المنكر صدقة، وإرشادك الرجل في أرض الضلال لك صدقة، وبصرك للرجل الرديء البصر لك صدقة، وإماطتك الحجر والشوكة والعظم عن الطريق لك صدقة، وإفراغك من دلوك في دلو أخيك لك صدقة. (سنن الترمذي، الرقم: 1956)

Hazrat Abu Zar (radiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “Smiling at your brother is an act of charity for you. Commanding good and prohibiting evil is an act of charity, giving directions to a lost person is an act of charity, guiding (and assisting) a blind person (or a person with weak eyesight) is an act of charity, removing a stone or a thorn or a bone from the pathway is an act of charity and pouring water from your bucket into the bucket of your brother is an act of charity for you.”

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Sunnats and Aadaab of Rendering Service to People – Part 10 https://ihyaauddeen.co.za/?p=19751 Tue, 30 Aug 2022 15:06:21 +0000 https://ihyaauddeen.co.za/?p=19751 1. By helping and assisting the needy, one will receive great reward, and by helping and assisting one’s needy family and relatives, one will receive double the reward of assisting the needy.

عن سلمان بن عامر، عن النبي صلى الله عليه وسلم قال: إن الصدقة على المسكين صدقة، وعلى ذي الرحم اثنتان صدقة وصلة (سنن النسائي، الرقم: 2582)

Hazrat Salmaan bin Aamir (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “Sadaqah given to a poor person earns one the reward of one sadaqah, and sadaqah given to a relative earns one double reward; the reward of sadaqah and joining ties.”

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Sunnats and Aadaab of Rendering Service to People – Part 9 https://ihyaauddeen.co.za/?p=19719 Tue, 23 Aug 2022 15:39:55 +0000 https://ihyaauddeen.co.za/?p=19719 1. Showing kindness to one’s neighbours and rendering assistance to them has been greatly emphasized in Islam and is regarded as an act of great virtue. In the Qur’aan Majeed and Mubaarak Ahaadith, great emphasis has been laid upon upholding the rights of neighbours.

In the Qur’aan Majeed, Allah Ta’ala says: “Show kindness to parents, relatives, orphans, the needy, the close neighbour, the distant neighbour and the companion at your side.” (Surah Nisaa v. 36)

وعن ابن عباس قال قال رسول الله صلى الله عليه وسلم: ليس المؤمن الذي يشبع وجاره جائع. رواه الطبراني وأبو يعلى، ورجاله ثقات (مجمع الزوائد، الرقم: 13555)

Hazrat ibnu Abbaas (radhiyallahu ‘anhuma) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “A true believer is not one who eats to his fill while (knowing that) his neighbour remains in the state of hunger.”

عن مجاهد، أن عبد الله بن عمرو ذبحت له شاة في أهله، فلما جاء قال: أهديتم لجارنا اليهودي؟ أهديتم لجارنا اليهودي؟ سمعت رسول الله صلى الله عليه وسلم يقول: ما زال جبريل يوصيني بالجار حتى ظننت أنه سيورثه (سنن الترمذي، الرقم: 1943)

Hazrat Mujaahid (rahimahullah) reports that on one occasion, a goat was slaughtered in the home of Hazrat Abdullah bin Amr (radhiyallahu ‘anhu) and its meat was prepared. Upon arriving home, he enquired from his respected household, “Did you send any portion of the meat for our Jewish neighbour? Did you send any portion of the meat for our Jewish neighbour? I heard Rasulullah (sallallahu ‘alaihi wasallam) say, ‘Hazrat Jibra’eel (‘alaihis salaam) continued to emphasize the rights of the neighbour to me to such an extent that I thought (that on account of the great rights he holds in deen), perhaps Allah Ta’ala will even include him among a person’s heirs.’”

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Sunnats and Aadaab of Rendering Service to People – Part 8 https://ihyaauddeen.co.za/?p=19634 Tue, 09 Aug 2022 15:26:09 +0000 https://ihyaauddeen.co.za/?p=19634 1. Great rewards have been promised in the Mubaarak Ahaadith for those who take care of the orphans and widows and fulfil their needs. However, when assisting widows who are non-mahrams, then one should ensure that one exercises caution and does not interact with them directly. One should get a female to interact with them (e.g. one’s wife, sister, daughter etc.).

عن سهل رضي الله عنه قال قال رسول الله صلى الله عليه وسلم: وأنا وكافل اليتيم في الجنة هكذا وأشار بالسبابة والوسطى، وفرج بينهما شيئا (صحيح البخاري، الرقم: 5304)

Hazrat Sahl (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who takes care and looks after the orphan will be this close to me in Jannah,” and he indicated by bringing his two fingers, the index finger and the middle finger, close to each other, (showing the close proximity which the person will enjoy with Rasulullah (sallallahu ‘alaihi wasallam) in the Hereafter).

عن أبي هريرة، قال: قال النبي صلى الله عليه وسلم: الساعي على الأرملة والمسكين، كالمجاهد في سبيل الله، أو القائم الليل الصائم النهار (صحيح البخاري، الرقم: 5353)

Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who fulfils the needs of the widows and destitute will receive the reward of one striving in the path of Allah Ta‘ala, or the reward of the one who stands in salaah during the night and fasts during the day.”

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Sunnats and Aadaab of Rendering Service to People – Part 7 https://ihyaauddeen.co.za/?p=19624 Thu, 04 Aug 2022 15:49:28 +0000 https://ihyaauddeen.co.za/?p=19624

1. If one failed to serve his parents and secure their happiness during their lifetime, he should make dua for them and seek forgiveness on their behalf. It is hoped that through making dua for them and seeking forgiveness on their behalf, Allah Ta‘ala will record him among the obedient children.

عن محمد بن سيرين، قال: قال رسول الله صلى الله عليه وسلم: إن الرجل ليموت والداه وهو عاق لهما، فيدعو لهما من بعد مماتهما فيكتبه الله من البارين (شعب الإيمان للبيهقي، الرقم: 7523)

Hazrat Muhammad bin Seereen (rahimahullah) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The person whose parents pass away while he was disobedient to them, then he makes dua for them after their demise (and in another narration, he makes dua for them and seeks forgiveness on their behalf), then Allah Ta‘ala will record him among the obedient children.”

عن أبي أسيد مالك بن ربيعة الساعدي، قال: بينا نحن عند رسول الله صلى الله عليه وسلم: إذ جاءه رجل من بني سلمة، فقال: يا رسول الله، هل بقي من بر أبوي شيء أبرهما به بعد موتهما؟ قال: نعم الصلاة عليهما، والاستغفار لهما، وإنفاذ عهدهما من بعدهما، وصلة الرحم التي لا توصل إلا بهما، وإكرام صديقهما (سنن أبي داود، الرقم: 5142)

Hazrat Abu Usayd Maalik ibn Rabee’ah (radhiyallahu ‘anhu) reports: “On one occasion, while we were seated in the mubaarak company of Rasulullah (sallallahu ‘alaihi wasallam), a man of the Banu Salamah tribe came to him and said, ‘O Rasulullah (sallallahu ‘alaihi wasallam), is there any way left for me to be an obedient child to my parents after their demise?’ Rasulullah (sallallahu ‘alaihi wasallam) replied, ‘Yes, making dua to Allah Ta‘ala to shower His mercy upon them, seeking forgiveness on their behalf, fulfilling the promises that they had made during their lifetime (and were unable to complete), joining family ties with those relatives who are joined to you through them, and showing honour and respect to their friends. (Through doing these actions, you will fulfil their rights and be written among the obedient children).”

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