Propagating the Ahaadith of Rasulullah (Sallallahu Alaihi Wasallam)

عن ابن مسعود رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول نضر الله امرأ سمع منا شيئا فبلغه كما سمعه فرب مبلغ أوعى من سامع رواه أبو داود والترمذي وابن حبان في صحيحه إلا أنه قال رحم الله امرأ وقال الترمذي حديث حسن صحيح  قوله نضر هو بتشديد الضاد المعجمة وتخفيفها حكاه الخطابي ومعناه الدعاء له بالنضارة وهي النعمة والبهجة والحسن فيكون تقديره جمله الله وزينه وقيل غير ذلك (الترغيب والترهيب 1/141)

Hadhrat Abdullah bin Mas’ood (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “May Allah Ta’ala create freshness and noor on the person who hears something from us, and thereafter conveys it (to others) as he had heard it (from us). Many a people who our Ahaadith are conveyed to are such that they are able to retain it (and understand it) better than those who had heard it directly (from us).”

Sunnats and Aadaab of Keeping the Hair – Part 12

Haircut1. It is not permissible for women to leave their homes to go to beauty parlours or visit beauticians. Similarly, revealing their private areas before other women for waxing etc is not permissible.[1] 

2. It is not permissible for women to cut or trim their hair. [2]

عن أبي أحوص عن عبد الله عن النبي صلى الله عليه و سلم قال المرأة عورة فإذا خرجت استشرفها الشيطان (ترمذي رقم 1173)

Hadhrat Abdullah bin Mas’ood (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “A woman should remain concealed (from the eyes of strange men). When she leaves her home, shaytaan stares at her.”

عن أبي موسى عن النبي صلى الله عليه و سلم قال: والمرأة إذا استعطرت فمرت بالمجلس فهي كذا وكذا يعني زانية (ترمذي رقم 2786)

Hadhrat Abu Musa (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “The woman who applies perfume when leaving the home and passes by a group of strange men, (allowing them to get the fragrance of her body), is like an adulteress.”

Continue reading Sunnats and Aadaab of Keeping the Hair – Part 12 →

Refraining from Cursing

No-cursing-1Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) writes:

There are many men and women who suffer from the bad habit of sometimes cursing their children, etc, out of anger and grief. Remember that in the court of Allah Ta’ala there are certain moments of acceptance during which all du’aas are answered. Hence, at times due to foolishness and stupidity, the children are cursed out of anger, and when the effect of that curse comes upon the children and lands them into a calamity, the parents go around crying, not even realizing that they themselves had asked for this calamity through their curse. Rasulullah (sallallahu ‘alaihi wasallam) has prohibited us from cursing ourselves, our children, wealth, servants, etc, as it is possible that this curse will coincide with a moment of acceptance. One should exercise even more care in the month of Ramadhaan as the entire month is a period in which du‘aas are accepted. It is thus extremely important to avoid cursing in this month. (Fazaail-e-A’amaal [urdu], Fazaail-e-Ramadhaan pg. 22)

Hazrat Zubair (radhiyallahu ‘anhu) – Part Fifteen

Hadhrat Zubair (Radhiyallahu Anhu)Barakah in his Wealth Even after his Demise (continued)

Hazrat ‘Abdullah bin Zubair (radhiyallahu ‘anhu) continues:

Hazrat Zubair (radhiyallahu ‘anhu) then began to advise me regarding his debt saying, “O my son! If you are unable to pay any portion of the debt then seek the assistance of my ‘Mowla’ in settling that portion.” By Allah! I did not understand what he meant (as the word ‘Mowla’ has different meanings) until I asked him, “O my beloved father! Who is your Mowla?” Hazrat Zubair (radhiyallahu ‘anhu) answered, “Allah!” By the oath of Allah! I did not fall into any difficulty in settling his debt except that I made du‘aa saying, “O Mowla of Zubair (radhiyallahu ‘anhu)! Fulfill his debt for him!” As a result of making this du‘aa, Allah Ta‘ala would soon assist us to settle the debt.

Hazrat Zubair (radhiyallahu ‘anhu) was thereafter martyred and he left neither Dinaars nor Dirhams (in his estate). All he left were a few properties, among which were his property in Ghaabah, eleven properties in Madinah Munawwarah, two properties in Basrah, one property in Kufah and one property in Egypt.

The only reason that he had incurred debts was that a person would bring wealth to him and ask him to safeguard it as amaanah (a trust). Hazrat Zubair (radhiyallahu ‘anhu) would tell the person, “No (i.e. I will not keep it as amaanah)! Rather, it is a loan, as I fear that it may be lost and destroyed (i.e. if I keep it as amaanah and it is lost or destroyed, and the loss is neither my fault nor through my negligence, then the law of Shari‘ah is that the one in whose possession the amaanah was kept will not be liable for it, and you will have to bear the loss. It is for this reason that I wish to take it as a loan, so that in the event of it being lost or destroyed, I will be liable to replace it, and this will be in your interest. In this way, your wealth will be completely secure and safeguarded, and if any person’s wealth is destroyed, there will be no suspicion leveled against me).

Hazrat Zubair (radhiyallahu ‘anhu) had never accepted the post of governor, had never become a tax collector and had never accepted any other form of position (through which he could have earned wealth. Hence, all these properties that he owned had been earned through no other avenue), except that he had participated in Jihaad with Rasulullah (sallallahu ‘alaihi wasallam), or with Hazrat Abu Bakr (radhiyallahu ‘anhu), Hazrat ‘Umar (radhiyallahu ‘anhu) or Hazrat ‘Uthmaan (radhiyallahu ‘anhu) (hence, he had purchased these properties through the wealth that he had earned through Jihaad). Hazrat ‘Abdulah bin Zubair (radhiyallahu ‘anhuma) thereafter said, “When I calculated his debt, I found it amounting to 2.2 million.”

(to be continued insha Allah)

(Saheeh Bukhaari #3129, Kashful Baari pg. 279)


Reciting the Last Ten Verses of Surah Aal-e-Imraan at the time of Tahajjud

Madina insideAt the time of tahajjud, one should recite the last ten verses of Surah Aal-e-Imraan (i.e. starting from the verse):

إِنَّ فِي خَلْقِ السَّموتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيتٍ لِأُولِي الْأَلْبَابِ

عن ابن عباس رضي الله عنهما أنه رقد عند النبى صلى الله عليه وسلم فرآه استيقظ فتسوك وتوضأ وهو يقول إن فى خلق السموات والأرض حتى ختم السورة  (ابو داود رقم 1355)

Hadhrat ibn Abbaas (Radhiallahu Anhuma) reports that on one occasion he spent the night by Rasulullah (Sallallahu Alaihi Wasallam). He saw that when he woke up at night (to perform tahajjud), he would use the miswaak and perform wudhu, and he would recite the following Aayat (of Surah Aal-e-Imraan) till the end of the surah:

إِنَّ فِي خَلْقِ السَّموتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيتٍ لِأُولِي الْأَلْبَابِ