Category Archives: Fiqh (Islamic Jurisprudience)

Etiquette’s within the Houses of Allah

Etiquette’s within the Houses of Allah

بسم الله الرحمن الرحيم

Every Muslim is aware of the sacredness of the Houses of Allah. The Masjid was from the first matters of importance that the Prophet Mohammed (may the peace and blessings of Allah be upon him) attended to upon his arrival in Madinah. It is the place where the Muslims (males) meet on a daily basis to establish the second pillar of the religion of Islam. It is the place where knowledge and wisdom is disbursed and spread from. It is the place where the Muslims receive their weekly reminders (Friday sermons) concerning their obligations to Allah, to themselves, to their families, and to the rest of creation. The Houses of Allah contain all the above mentioned merits and endless more. With this being the case, we felt the need to remind ourselves and our brothers and sisters in Islam of some of the etiquette’s and rulings pertaining to attending the Masjid (Mosque). We should keep in mind, they are the Houses of Allah, and although He -The Mighty and Majestic – is far above dwelling in them, rather, they are built and constructed for the sole purpose of worshiping Him, and therefore they should be treated with due respect and reverence by those attending them.

With this purpose in mind we have compiled this brief, summarized reminder related to some of the etiquette’s for attending the Houses of Allah. We pray and hope this humble work benefits the Muslim communities and serves as a reminder for those who have possibly forgotten the sacredness of the Masjid.[1]

Merits and Importance of the Masjid

The Houses of Allah contain merits and blessings that are not present in any other structure upon the face of the earth. These merits and blessings are so numerous, that they are not confined to merely entering the Masjid, but even before one does so, if he has the intention of going to the Masjid, he begins to reap the blessings from the very moment he leaves his own home! The Prophet Muhammad (may the peace and blessings of Allah be upon him) said:

“Whoever goes to the Masjid, Allah will prepare a place for him in Paradise, every time he goes to the Masjid.” (Sahih Bukhari and Sahih Muslim)

He also said:

“Whoever performs wudoo (ablution) in his home, then leaves to the Masjid for the purpose of performing an obligatory prayer, his steps will be a means of expiation for his sins. One step will remove a sin, while the other will gain him an increase in reward.” (Sahih Muslim)

It likewise took place during the time of the Prophet (may the peace and blessings of Allah be upon him), that an individual lived a far distance, but he was very diligent in performing the congregational prayers in the Masjid. Some people mentioned to him: Why don’t you purchase a donkey, so that you may ride it (to the Masjid), especially during the night and during severe heat? He responded: I do not wish to do so. I hope that my footsteps to the Masjid are recorded (as good deeds), and also my footsteps while returning to my family are likewise recorded. Upon hearing this, the Prophet of Allah (may the peace and blessings of Allah be upon him) said: Allah has recorded both for you. (Sahih Muslim)

With regards to the merits obtained after entering the Masjid, the Prophet (may the peace and blessings of Allah be upon him) said:

“The Angels continue to supplicate for the individual who remains in the Masjid that he has prayed in, as long as he does not pass wind. The Angels say: Oh Allah forgive him!, Oh Allah have mercy on him!” (Sahih Bukhari)

The importance of the masjid is also known by the disbelievers. If one were to read into the history of the battle between the Islamic lands and the Catholics, one would find, even up until this very day, whenever the disbelievers seek to invade or fight a Muslim country; one of the first places intended with destruction is the masjid. This is because the disbelievers are well aware of the importance of the masjid in uniting and teaching the Muslim community.

Before Entering the Masjid

1. The Muslim should keep in mind that the sole purpose of the masjid is the worship of Allah. With this being the case, it is befitting that the person establishes the correct intention before entering this house of worship.

Allah – The Mighty and Majestic – mentioned in His Glorious Book the affair of the masjid, He said:

{In houses which Allah has ordered to be raised, in them His Name is remembered. Those who are present glorify Him in the mornings, afternoons, and evenings.} Surah al Nur:36

The Prophet (may the peace and blessings of Allah be upon him) mentioned concerning the masjid:

“Indeed the Houses of Allah were built for the remembrance of Allah, prayer, and recitation of the Quran.” (Sahih Muslim)

Therefore it is incumbent upon the Muslim to realize that the purpose of the masjid is not for social gatherings and conversation, but rather it is a place designated by our Lord – The Most High – for the establishment of His worship, the mention of His Name, and the recitation of His Book. The person who enters the masjid and then leaves should feel an actual spiritual uplift. After leaving the masjid, his level of eeman (faith) and taqwa (piety) should be on a higher level than when he first entered. Allah – The Mighty and Majestic – mentioned in His Glorious Book:

{Indeed prayer prevents evil and disliked deeds.} Surah al Ankabut:45

2. It is mandatory for the person who wishes to attend the masjid to make certain that he does not possess an offending odor. This is based on the statement of Allah in the Quran:

{Oh children of Adam! Take your adornment while attending the masjid (prayer)} Surah al ‘Araaf:31

Also the statement of the Prophet (may the peace and blessings of Allah be upon him):

“Whoever eats garlic or onions should not attend the masjid.” (Sahih Bukhari and Sahih Muslim)

The above mentioned proofs inform that it is mandatory upon the Muslim to make certain that he does not offend others with bodily odor while attending the masjid, and therefore, one should try his very best to clean himself before attending prayer in the Houses of Allah. The scholars of Islam also inform that the above prohibition applies even more so to smoking, due to the appalling smell which remains for a substantial amount of time on the smoker. This smell undeniably causes harm and affects other worshippers in the masjid, and it likewise harms the Angels. The Prophet (may the peace and blessings of Allah be upon him) said:

“Indeed the Angels are harmed by that which the children of Adam (humans) are harmed by.” (Sahih Muslim)

3. While heading toward the masjid, the person should not rush and run, but rather he should take his time. This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

“If you hear the call to prayer you should walk to the masjid in a calm, peaceful manner, and do not rush. Whatever you catch (from the prayer), then pray, and whatever you have missed, you should complete it.” (Sahih Bukhari and Sahih Muslim)

Upon Entering the Masjid

The person entering the masjid should observe the following etiquettes:

1. Entering the masjid with the right foot first

The famous companion of the Prophet Anas bin Malik mentioned:

“From implementation of the Sunnah, is that a person enters the masjid with his right foot first, and leaves the masjid with his left foot first.” (Mustedraq of Hakim)

It is also recorded that ‘Umar ibn al Khattab held a similar view. (Sahih Bukhari)

2. Supplication upon entering

This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

“If one of you enters the masjid, he should say: Oh Allah open for me the doors of Your mercy! Allahuma Iftah lee abwaab rahmatika.” (Sahih Muslim)

The Prophet (may the peace and blessings of Allah be upon him) also said:

“If one of you enters the masjid, he should send prayers upon me, and then say: Oh Allah open for me the doors of Your mercy.” (Sunan Abi Dawud)

3. Praying 2 units of prayer before sitting (Tahiyyatul Masjid)

The proof for this is the statement of the Prophet (may the peace and blessings of Allah be upon him):

“If one of you enters the masjid, he should pray two units of prayer before sitting.” (Sahih Bukhari and Sahih Muslim)

4. Praying behind a sutra

The sutra is a barrier that shields the person who is praying from allowing someone to cross directly in front of him. The Prophet (may the peace and blessings of Allah be upon him) said:

“When one of you prays, he should stand behind a sutra and he should pray close to it. This is in order to prevent the shaytan from disturbing his prayer.” (Sunan Abi Dawud)

5. Trying one’s best to obtain a place in the first row[2]

This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

“If the people were aware of the tremendous reward obtained for answering the call to prayer, and praying in the first row, they would draw straws to seek a place in the first row.” (Sahih Bukhari and Sahih Muslim)

He also said:

“The best rows for the men are the first rows.” (Sahih Muslim)

The Prophet Muhammed (may the peace and blessings of Allah be upon him) once observed some of his companions sitting toward the rear of the masjid just before the commencing of prayer. Upon seeing this he said:

“They will cease to delay (approaching the first row) until Allah will delay them (from entering Paradise).[3] (Sahih Muslim)

6. Repeating after the Muathin (caller to prayer)

This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

“When you hear the call to prayer, say similar to the Muathin.” (Sahih Bukhari and Sahih Muslim)

7. Supplication between the athan (the call to prayer) and the iqamah

The Prophet of Allah (may the peace and blessings of Allah be upon him) has informed his nation of various times that supplication is more likely to be answered by Allah. One of those times is between the athan and the iqamah. The Prophet (may the peace and blessings of Allah be upon him) said:

“The supplication made between the athan and the iqamah will not be rejected.” (Musnad of Imam Ahmed)

8. Recitation of the Quran and remembering Allah

We have already mentioned earlier in this booklet the statement of the Prophet (may the peace and blessings of Allah be upon him):

“Indeed the Houses of Allah were built for the remembrance of Allah, prayer, and recitation of the Quran.” (Sahih Muslim)

9. Trying one’s best to attend gatherings of knowledge

This is based on the statement of the Messenger of Allah (may the peace and blessings of Allah be upon him):

“A group of people do not gather in the House of Allah, reciting His book and studying it amongst themselves, except that tranquility befalls them, the Angels surround them, mercy encloses them, and Allah mentions them to those in His company.” (Sahih Muslim)

Also the general statement of the Prophet (may the peace and blessings of Allah be upon him):

“Whoever treads a path seeking knowledge, Allah will make his path easy for him to Paradise.” (Sahih Muslim)

Based on the above narration, it is safe to say that if a person leaves his home with the intention of praying in congregation and likewise with the intention of seeking knowledge in the masjid, he will – by the permission of Allah – gain great reward due to the fact that he has combined between two tremendous actions which are loved by Allah – The Mighty and Majestic.

10. It is mandatory that the masjids are kept clean, and the worshiper should try his best to assist. This is based on the statement of the ‘Aaisha who said that the Prophet (may the peace and blessings of Allah be upon him) ordered that the masjid should be cleaned and perfumed. (Musnad of Imam Ahmad)

Matters to Avoid While Visiting the Masjid

The actions of the believer while visiting the Houses of Allah must vary from his normal actions outside of the masjid. This is due to his awareness of the sacredness of this house. He keeps in mind at all times, that he is visiting a place that has been established for the worship of Allah, and therefore, that which takes place in it should be mainly focused on actions which draw one nearer to Allah.

Subsequently, the following actions are forbidden:

1. Buying and selling within the masjid[4]

This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

“If you witness a person buying or seeking to purchase within the masjid, say to him: May Allah not bless your trade.” (Sahih Muslim)

2. Speaking loudly or about matters of no real importance[5]

Al Saeeb bin Yazeed mentioned: I was standing in the masjid one day when I felt someone pocking me. When I turned around I saw that it was ‘Umar bin al Khattab. He instructed me to bring him two men who were in the masjid raising their voices. When I brought him the two men ‘Umar asked them: Where are you from? They replied: We are from Taif. ‘Umar said: If you were from this city, I would have beaten you! You were raising your voices in the masjid of the Prophet?! (Sahih Bukhari)

Sa’eed bin al Musayib mentioned:

“When a person sits in a masjid, indeed he is sitting for the worship of his Lord, and therefore he should only speak with that which is good.” (Tafsir al Qurtubi)

It is also befitting to remind those whom bring children to the Houses of Allah that they are responsible for monitoring their children and making sure their behavior is not a disturbance to fellow worshippers. The Prophet of Allah (may the peace and blessings of Allah be upon him) said:

“All of you are guardians, and everyone will be questioned concerning those under his care.” (Sahih Bukhari and Sahih Muslim)

Although this hadith is general, without a doubt, it applies to those whom accompany their children along with them to the Houses of Allah. The guardian should teach those in his care the correct manners of visiting the house of worship. He should not allow his child to run around and disturb others who are seeking nearness to Allah. If the child is too young and cannot be taught these manners, it is preferable to leave the child at home rather than cause disturbance to others within the masjid.

3. Reciting Quran loudly to the extent that it disturbs other worshippers

Abu Sa’eed al Khudri reported that the Messenger of Allah (may the peace and blessings of Allah be upon him) heard some people reciting the Quran loudly in the masjid, whereupon he said to them:

“All of you intend to call on his Lord, therefore you should not harm one another, nor should you raise your voices in recitation.” (Sunan Abi Dawud)

In the above narration we have a clear prohibition from the Prophet with regards to disturbing others in the masjid, so what is the case with those who disturb others with vain talk, music on their cell phones, laughing and joking, etc?! No Muslim would doubt that recitation of the Quran is one of the most beloved actions to Allah, and even with its great status in Islam, the Prophet (may the peace and blessings of Allah be upon him) has forbidden that a person recites to the extent that he disturbs his fellow worshippers. This informs that those who disturb others with matters less in status than the Quran have indeed committed a grave wrong.[6]

4. Crossing the path of someone praying[7]

The Prophet (may the peace and blessings of Allah be upon him) said:

“If the person walking in front of someone praying knew the extent of his fault, it would be better for him to wait forty before crossing in front of someone praying.” (Sahih Bukhari and Sahih Muslim)

Leaving the Masjid

1. Supplication upon leaving the masjid

This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

“When one of you leaves the masjid he should send prayers upon me and say: Oh Allah! I ask you for Your blessings – Allahuma inne asaluka min fadlik.” (Sahih Muslim)

2. To remember that one is leaving a House of Allah

We have constantly reiterated in this booklet that the person who attends the masjid should focus on the seeking nearness to his Lord. During his visit he should have prayed, supplicated, remembered Allah and he possibly heard something of Islamic knowledge which would benefit him in this life and the next. Thus, his character upon leaving the House of Allah should be more superior and distinguished. Our pious predecessors (Salaf) have informed that an indication that one’s worship has been accepted by Allah, is that the person’s actions after the performance of worship is better and more noble. If the worshipper does not feel this increase in eeman, it is possible that he is not establishing the prayer in a befitting manner and therefore he should evaluate his actions before and during performance of prayer.

 

In conclusion

These were just a few etiquettes which we felt the need to remind ourselves and our brothers and sisters as it relates to attending the Houses of Allah.

Allah knows best. May the peace and blessings of Allah be upon His final Prophet and Messenger, and upon his family members and companions.

Mustafa George DeBerry

Riyadh, K.S.A

July 13, 2010


[1] Much of the narrations present in this booklet are taken from the book titled: Riyadh al Saliheen by Imam al Nawawi.

[2] This applies to males and females if there is a barrier between the two sexes. If there is no barrier, the female is encouraged to pray in the latter rows.

[3] This was mentioned as an admonition to those whom constantly delayed approaching the first row.

[4] This includes placing advertisements for the sale of products and services within the masjid.

[5] This ruling does not include raising the voice during sermons and classes.

[6] It indeed saddens us to hear some of what takes place of fighting, arguing, and even threatening with weapons, in some of the Houses of Allah in the West! This is without a doubt a grave crime and those who perform such deeds should immediately repent to their Lord and seek His pardon.

[7] This includes the Imam (the one leading the prayer), or a person praying alone. It does not include the person praying behind the Imam.

Etiquettes within the Houses of Allah pdf

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If We Implement The Characteristics Of Our Beloved Prophet Sallallahu alayhi wasallam , We Would Be Upon Much Khayr

If  We Implement The Characteristics Of Our Beloved Prophet Sallallahu alayhi wasallam , We Would Be Upon Much Kheir 

Quote:

There is no doubt, if we implement the characteristics of our beloved Prophet sallallahu Alayhi wasallam and of his companions and of the salaf salaah( the pious predecessors) and of  our noble scholars we would be upon much kheir  (good), but where do we have our deficiencies , it’s because the further we get away from the Scholars and their characteristics and their admonition and their lessons , the further this causes us to  get away from the guidance of our beloved Prophet sallallahu Alayhi wasallam.

Mustafa George

Ebook: The Ruling on Muslims Attending Mixed Universities

SALH EB 20121101 free mixing in universities advert

A little more than two years ago, a fatwa was attributed to the Noble Shaykh Saalih ibn Muhammad al-Luhaydaan (May Allaah preserve him) wherein he permitted Muslims to attend mixed gender universities, and that he said that it is allowed for men and women to mix in this sort of environment, as a matter of necessity.  Clarification was sought from the Shaykh, only to realize that he made his ruling in a very limited circumstance for a particular situation. However, this fatwa was then falsely applied in an absolute way, to any general situation, causing much confusion in the west amongst Muslim communities. Our noble brother Abu Ismael Mustafa George (May Allaah preserve him) has compiled this excellent treatise translating many of the fatawaa of the scholars from the past to the present on this issue. Mustafa George states in his introduction,

“The purpose of this compilation is to remind myself and the English speaking Muslim community of the tremendous dangers that free mixing has upon the believing men and women as well as the community as a whole. A clear explanation and justification of why Islaam has forbidden such free mixing is present in the abundant proofs from the Qur’aan, the authentic Sunnah and the statements of the Salaf.”

After careful examination of this ebook, the reader will be left with a vividly clear understanding of this issue, inshaaAllaah ta’alaa.

An excerpt taken from the chapter: “The Proofs For The Impermissibility of Mixing From The Glorious Qur’aan”:

قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ

 

{Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts etc.). That is purer for them. Verily Allaah is All-Aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts etc.)…}

Shaykh Muhammad Ameen ash-Shinqeetee (rahimahullaah) commented:

“From the Qur’aanic proofs which support the impermissibility of mixing between men and women is the fact that Allaah has ordered the two sexes to lower their gaze from one another….thus if one were to ponder over these religious, upright mannerisms that are mentioned in these verses, he would become aware that the callers to indecency and mixing between men and women have opposed these verses with a devilish philosophy and they conceal behind this the intent of losing dignity and chastity.”

Shaykh ‘Abdul ‘Azeez Ibn Baaz (rahimahullaah) commented on the above verse saying:

“In this verse Allaah orders His Messenger (صلى الله عليه وسلم) to inform the believing men and women that it is mandatory for them to lower their gaze and protect their private parts from fornication and adultery. From that which is known is that protecting one’s private parts from evil can only be accomplished when one also abandons all avenues of falling into such evil. Mixing between men and women is one of the greatest means of this evil occurring.”

He (Shaykh ‘Abdul ‘Azeez Ibn Baaz) also stated:

“From that which is known is that protecting the private parts from evil acts can only be accomplished when an individual abstains from all actions that lead to evil and certainly, looking at that which is not permissible and mixing between men and women in workplaces and other than this is one of the greatest means of falling into evil actions. Consequently, how is it possible that one can lower his gaze and protect his privates and a female cover her beauty if she has joined the men and mixed with them ?!”

Download: The Ruling on Muslims Attending Mixed Universities Translated and Compiled by Mustafa George DeBerry

The Best Days of the Year – Ten Days of Dhul Hijjah

The Best Days of the Year – Ten Days of Dhul Hijjah
The Best Days of the Year – Ten Days of Dhul Hijjah

1. Good deeds are more beloved to Allaah.
‏ ‏ ‏
‏ النَّبِيِّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏أَنَّهُ قَالَ ‏ ‏مَا الْعَمَلُ فِي أَيَّامٍ أَفْضَلَ مِنْهَا فِي هَذِهِ قَالُوا وَلَا الْجِهَادُ قَالَ وَلَا الْجِهَادُ إِلَّا رَجُلٌ خَرَجَ يُخَاطِرُ بِنَفْسِهِ وَمَالِهِ فَلَمْ يَرْجِعْ بِشَيْءٍ ‏

“There are no days during which good deeds are more beloved by Allaah than these (ten) days.” The Prophet, sallallaahu ‘alayhi wa sallam, was then asked: “Not even Jihaad in Allaahs way?” He replied: “Not even Jihaad in Allaah’s way; except for a person who went out (for Jihaad) with his self and wealth and came back with none (i.e. lost all for Allaah).”[Bukhaaree (no. 969)]

Ibn Rajab Al-Hanbali (rahimahullaah) said: “It appears, and Allaah knows best, that good deeds practiced during these ten days are superior to any other ten days during any other month.” [La’taif al Ma’rif]

2. It’s recommended to be involved in a lot Dhikr.

وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ

And mention the Name of Allaah on appointed days. [al-Hajj, ayah 28]

Ibn Rajab Al-Hanbali (rahimahullaah) said: “The majority of the scholars view the appointed days as the ten days of Dhul Hijjah.”

3. They are included in the days Allaah appointed for Musa (‘alayhi salaam).

وَوَاعَدْنَا مُوسَىٰ ثَلَاثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً

And We appointed for Musa (Moses) thirty nights and added (to the period) ten (more), and he completed the term, appointed by his Lord, of forty nights. [Al-A’raf, ayah 142]

4. Allaah completed His religion on the 9th

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion. [ Al-Ma`idah, ayah 3]

5. The sacrifice is done on the ‘Eid, and this is the Sunnah of Ibraheem (‘alayhi salaam).

6. Allaah frees slaves from the fire on ‘Arafat more than any other day.

نَّ رَسُولَ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏قَالَ ‏ ‏مَا مِنْ يَوْمٍ أَكْثَرَ مِنْ أَنْ يُعْتِقَ اللَّهُ عَزَّ وَجَلَّ فِيهِ عَبْدًا أَوْ أَمَةً مِنْ النَّارِ مِنْ يَوْمِ ‏ ‏عَرَفَةَ ‏ ‏وَإِنَّهُ ‏ ‏لَيَدْنُو ثُمَّ ‏ ‏ يُبَاهِي بِهِمْ الْمَلَائِكَةَ وَيَقُولُ مَا أَرَادَ هَؤُلَاءِ

The Prophet (sallallaahu ‘alaihi wa sallam) said: There is no day on which Allaah frees more of His slaves from Fire than the Day of ‘Arafat, and He verily draws near, then boasts of them before the angles, saying: ‘What do they seek?’ (Sahih Muslim 1348)

7. There is great virtue in Fasting on the 9th.

سئل رسول الله صلى الله عليه وسلم عن صوم يوم عرفة فقال: “أحتسب على الله أن يكفر السنة التي قبله والسنة التي بعده،

The Prophet (sallallaahu ‘alayhi wa sallam) was asked about fasting on the Day of of Arafah. He said: Fasting the day of ‘Arafah expiates the [minor] sins of two years: a past one and a coming one. [Muslim 1162]

8. Eid Al-AdHa is the 10th.

9. These are the days for Hajj.

لْحَجُّ أَشْهُرٌ مَعْلُومَات

The Hajj (pilgrimage) is (in) the well-known (lunar year) months. [Al-Baqarah, ayah 197]* the other days are Shawwal and Dhul Qi’dah

10. Allaah swears by these days.

وَالْفَجْرِوَلَيَالٍ عَشْروَالشَّفْعِ وَالْوَتْر

By the dawn; By the ten nights (i.e. the first ten days of the month of Dhul-Hijjah), And by the even and the odd. [Fajr, ayat 1-3]

The Prophet (sallallaahu ‘alayhi wa sallam) said: The ten are the ten days of Dhul- Hijjah and the odd is the Day of Arafah and the even is the ‘Eid. [Ahmed 3/ 327 and Bazzar 2286] Ibn Rajab graded the isnad of this hadeeth as being Hasan.

Source: The old SalafiTalk Website, via Lataif al Ma’rif and Tafseer ibn Katheer
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Fasting the first Nine Days of Dhul-Hijjah
Fasting the first Nine Days of Dhul-Hijjah

Hunaydah ibn Khaalid narrated upon the authority of his wife who said, “Some of the wives of the Prophet (salallaahu ‘alaihiwasallam) told me that the Prophet (salallaahu ‘alaihiwasallam) used to fast the Day of ‘Aashoorah, the first nine days of Dhul-Hijjah, and three days out of every month*.” (Imam Ahmad, An-Nasaaee; Imam Al-Albanee declared it Saheeh)

*- 13th, 14th, and 15th every month

Commentary: Imam An-Nawwawee (rahimahullaah) said with reference to fasting the first nine days of Dhul-Hijjah: “It is extremely preferable to do so.”
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Fatwah from Shaikh al-‘Uthaimeen about fasting first Nine Days of Dhul-Hijjah

A questioner asked Shaikh al-‘Uthaimeen (rahimahullaah) the following question:

Question: Oh Shaikh, are there any authentic ahadith that mention fasting the first [nine] days of Dhul-Hijjah?

Answer by Shaikh al-‘Uthaimeen: “Fasting the first [nine] of Dhul-Hijjah is from the righteous actions without doubt.

And the Prophet salallaahu ‘alaihi wasallam said, “There are not any days in which righteous actions are done that are more beloved to Allaah than these ten days.” They said, “Oh Messenger of Allaah, not even jihad in Allaah’s cause?” He said, “Not even jihad in Allaah’s cause, except for a man who left out with his self and his wealth, and he did not return with either.”

So fasting is included in the general context of this hadith. And there appears a hadith stating that the Messenger of Allaah salallaahu ‘alaihi wasallam used to fast the first ten of Dhul Hijjah, not counting the ‘Eid [in other words, the first nine days of Dhul-Hijjah].

And Imam Ahmad ibn Hanbal rahimahullaah takes this position and it is authentic. Fasting in the first ten [of Dhul-Hijjah, excluding the ‘Eid] is sunnah. Yes.”
________________________

Fasting on the day of Arafah is an expiation for two years

The ninth day of Dhul-Hijjah is the day of ‘Arafah, since it is on this day that the pilgrims gather at the mountain plain of ‘Arafah, praying and supplicating to their Lord. It is mustahabb (highly recommended) for those who are not pilgrims to fast on this day, since the Prophet (sallallaahu ‘alayhi wa sallam) was asked about fasting on the day of ‘Arafah, so he said, It expiates the sins (Minor) of the past year and the coming year. [Muslim (no. 1162)]

Imaam at-Tirmidhee (d.275H, rahimahullaah) said: “The People of Knowledge consider it recommended to fast on the day of ‘Arafah, except for those at ‘Arafah.” [Muslim (no. 1348)]

Allaah frees slaves from the fire on Arafat more than any other day. quote:
Likewise, the Prophet (sallallaahu ‘alayhi wa sallam) said: There is no day on which Allaah frees people from the Fire more so than on the day of ‘Arafah. He comes close to those (people standing on ‘Arafah), and then He revels before His Angels saying, ‘What are these people seeking.’

[Jaami’ut-Tirmidhee (3/377)]

Forgiveness of the Sins even if they are like the foam on the Sea

As for you staying till the evening in ‘Arafah, then Allaah descends to the sky of the Dunya and He boasts about you to the Angels, and says: ‘My slaves have come to Me, looking rough, from every deepvalley, hoping for My mercy, so if your sins were equivalent to the amount of sand or the drops of rain or like the foam on the sea, I will forgive them. So go forth My slaves! Having forgiveness and for what or who you have interceded for.’

[Reported by at-Tabarani in his book “al-Kabeer” and by al-Bazaar. Shaykh Al-Albani (rahimahullaah) graded it Hassan. Taken from ‘Saheeh al-Targheeb wa Tarheeb.’ Volume 2, Page 9-10, hadeeth no. 1112]

[Source: Ahadith regarding the benefits and blessings of Hajj – Translated by Abbas Abu Yahya Taken from ‘Saheeh al-Targheeb wa Tarheeb’ By the Shaykh Muhammad Nasr ud-Deen al-Albaani]

It is the day on which the religion was perfected and Allaah’s Favor was completed

In Al-Saheehayn, it was reported from ‘Umar ibn al-Khattaab (radiallaahu ‘anhu) that a Jewish man said to him, “O Ameer al-Mu`mineen, there is an aayah in your Book which you recite; if it had come to us Jews, we would have taken that day as an ‘Eid (festival).” ‘Umar said, “Which aayah?” He said (what means): This day I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion. [al-Maa`idah, ayah 3]. ‘Umar said, “We know on which day and in which place that was revealed to the Prophet (salallaahu ‘alaihi wa sallam). It was when he was standing in ‘Arafaah on a Friday.

Allaah expresses His pride to His angels

It was reported from Ibn ‘Umar that the Prophet (salallaahu ‘alaihi wa sallam) said: Allaah expresses His pride to His angels at the time of ‘Ishaa` on the Day of ‘Arafaah, about the people of ‘Arafaah. He says, ‘Look at My slaves who have come unkempt and dusty.’

Narrated by Ahmad (rahimahullaah) and classed as saheeh by al-Albaani.

Allaah Swears by these 10 Days, odd and even

Allaah swears by these days.
1. By the dawn;
2. By the ten nights (i.e. the first ten days of the month of Dhul-Hijjah),
3. And by the even and the odd . [al-Fajr, ayat 1-3]
quote:
The Prophet (salallaahu ‘alaihi wa sallam) said, The ten are the ten days of Dhul-Hijjah and the odd is the Day of Arafah and the even is the Eid. [Ahmad 3/327, and Bazzar 2286] Ibn Rajab (rahimahullaah) graded the isnad of this hadeeth as being Hasan.

[Source: Taken from Lataif al Ma’rif and Tafseer ibn Katheer (rahimahullaah)]

The standing on ‘Arafaat Is the Hajj

The standing on ‘Arafaat is the Hajj. The crowds should remind you of the Day of Resurrection. Humble yourself to Allaah, manifest your ‘uboodiyyah to Him Alone through du’aa, sincere intention and strong determination to free yourself from the sins of the past and to build up a commitment to rush for doing what is good. Think of becoming a better person when you return. Rid yourself of false pride and showing off because it may ruin what you gain on this day.

[Source: Hajj and Tawheed by Dr. Saleh as-Saleh (rahimahullaah)]

Praying Eid in the Musallaa is the Sunnah Shaykh al-Albanee Rahimahullaah

63 – Praying Eid in the Musallaa is the Sunnah (Sh al-Albanee)

Lessons on Fasting, Taraweeh and Zakaat Shaykh Uthaimeen Rahimahullaah

28 – Lessons on Fasting, Taraweeh and Zakaat (Sh. Uthaimeen)

The Night Prayer in Ramadhan Shaykh Al Albanee Rahimahullaah

21 – The Night Prayer in Ramadhan (Sh. Al Albanee)

The first Ten Days of Dhul-Hijjah are the Best and Most Virtuous Days of the Year!

The first Ten Days of Dhul-Hijjah are the Best and Most Virtuous Days of the Year!

Excerpt:

DOING GOOD DEEDS IN GENERAL: The first ten days of Dhul-Hijjah are the best and most virtuous days of the year. They are the days in which Allaah – the Mighty and Majestic – most loves the doing of good deeds. About this the Prophet (sallallaahu ’alayhi wa sallam) said, “The best days in the world are the ten days.” [1]

Imaam Ibnul-Qayyim (d.751H) – rahimahullaah – said, “Indeed, its days are the most excellent of all the days with Allaah.” And it has been confirmed in Saheehul-Bukhaaree (2/382), from Ibn ’Abbaas (radiyallaahu ‘anhumaa) who said, that Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said: “There are no days during which good deeds are more beloved to Allaah than these (ten) days.” He was then asked, ‘Not even jihaad in the path of Allaah?’ So he replied, “Not even jihaad in the path of Allaah, except for a person who goes out with his self and his wealth, and comes back with nothing.” And it is these ten days that Allaah has taken an oath by in His Book, by His saying:

“By the Dawn and by the Ten Nights.” [Sooratul-Fajr 89:1-2]

This is why it is recommended to increase in making takbeer (saying Allaahu akbar), tahleel (saying Laa ilaaha illallaah) and tamheed (saying Alhamdulillaah) during these days …”[2]

The Prophet (sallallaahu ’alayhi wa sallam) said, “There are no days that are greater with Allaah, and in which good deeds are more beloved to Him, than these ten days. So increase in making tasbeeh (saying Subhaanallaah), tamheed, tahleel and takbeer, during them.“[3] …

Source: Troid.ca, via The Ark

Fasting 6 days of Shawwal (Al Hafith ibn Rajab)

Fasting 6 days of Shawwal (Al Hafith ibn Rajab)

Oct 13, ’07 11:40 AM
for everyone

Al Hafith Ibn Rajab (died 795h) stated:

Benefits obtained in conditioning oneself to fast after Ramadan

Fasting the six days of Shawwal completes the reward for fasting a full year.
Fasting these six days and previously fasting in the month of Shabaan (prior to Ramadan) is similar to the sunan ar rawaatib (voluntary prayers associated to each obligatory prayer). These prayers proceed and succeed the obligatory prayers, and correct the deficiency and insufficiency present within them. Indeed voluntary prayers strengthen and perfect any deficiency present within obligatory prayers as has been mentioned by the Messenger –salAllahu alayhi wa salem- in several narrations. Most people possess fault and defect in their obligatory prayers, and because of this the Messenger –salAllahu alayhi wa salem- forbid a person from stayin: I have fasted and stood (in prayer) the full month of Ramadan. (Abu Dawud, Nisaee) A companion upon hearing this hadith said: I don’t know if this forbid dance was due to dislike of praise or due to defect present in the act of worship.
Conditioning oneself to fast these days of Shawwal is a sign of acceptance of Ramadan. If Allah accepts an action from His servant He gives that individual the tawfeeq (success) to perform another righteous action thereafter. Some (of the Salaf) used to say: The reward for a good deed is the good deed that follows it. Therefore, whoever performs a good deed, and follows it up with another, this is considered a sign of acceptance of the first deed performed. Likewise, if one were to perform a good deed, and thereafter perform an evil deed, this is considered a sign that the first action was rejected and not accepted from that person.
Fasting the month of Ramadan warrants forgiveness for previous sins, as has been mentioned previously. In addition to the fasting individuals being rewarded for their completion of the month on the day of Eid, which is also titled: The Day of Prizes. With this being the case, fasting the (6) days of Shawwal is done to show appreciation for this great blessing (forgiveness of sins), for indeed there is no greater blessing than it.

The Messenger –salAllahu alayhi wa salem- used to stand in prayer at night until his feet bled. Upon doing so he was asked, would you perform such an action while Allah has forgiven you your past and future sins?! The Messenger –salAllahu alayhi wa salem- replied: Should I not be a grateful servant? Allah –The Most Glorified and The Most High- has ordered His servants to glorify Him in appreciation for fasting the month of Ramadan. This is done through remembrance of Him and other forms of gratitude. Allah said:

{And in order for you to complete the prescribed days and magnify Allah for having guided you, and so that you may be grateful to Him} al Baqarah:185

And from those forms of gratitude of the servant to his Lord for having given him success to fast Ramadan, assisting him in doing so, and forgiving him of his sins and faults, is the servant fasting (6 days of Shawwal) upon the completion of Ramadan as a means of appreciation. If the Salaf were given success to pray night prayer on a particular night, they would fast the following day in show of gratitude.

Wahb bin al Ward was asked about the reward for performing a particular action, such as Tawwaf (encircling the Ka’ba), he responded: Don’t ask about the reward for performing such an action, but instead ask about what is upon the individual of gratitude in appreciation for the success and assistance in performing the action.

(Poetry)

If you have not increased in actions (of piety) in appreciation for the blessings upon, then verily you are not grateful.

One must show gratitude for every blessing that Allah has bestowed upon him in his religion and in worldly affairs. Once a person is given this tawfeeq to (actually) show gratitude, then it is once more upon him to show gratitude in appreciation for this tawfeeq. This is a continuous cycle of gratitude, and because of this, a servant will never be able to fully show thankfulness (for the blessings granted to him). The reality of gratitude is that an individual confesses to his inability to (completely) show thankfulness. It was said: (Poetry)

If showing thankfulness to Allah for a blessing bestowed on me is (itself) another blessing, then it is incumbent upon me to show further gratitude. (With this being the case), how can one (truly) show gratefulness except with His (Allah’s) favor, when days continue and life persists (constantly on going).

Abu ‘Omrin as Shaybani said: Musa –alayhi salam- said on the day of his visit to Mountain Turr: Oh Allah, if I pray, then I do so by Your favor, if I give charity, then I do so by Your favor, and if I spread Your message, then I do so by Your favor. How can I show (complete) gratitude to You!? Allah responded: Oh Musa, now you have showed gratitude.

As for the one who repays the blessing of being able to fast Ramadan, by indulging in sin upon completion of the month, then this person is from those who have repaid the blessings of Allah with ungratefulness. If this individual is certain that once the month is over, he will return to sin, then his fast is not accepted and the door of mercy is shut in his face.

The author further stated:

The actions of obedience that were performed during Ramadan do not end at the conclusion of Ramadan, rather these actions continue as one has life. This is similar to the previously (early in chapter) mentioned hadith: “The one who fasts after Ramadan is like the one who fled from the battle field and later (after realizing the tremendous sin he committed) returns to fight in the way of Allah.”

This is because, many people rejoice at the conclusion of Ramadan due to the difficulty, boredom and length of fasting. A person who views fasting Ramadan in such a way will more than likely not immediately return to (voluntarily) fasting. Therefore, the person who immediately begins fasting after completing Ramadan (Shawwal) is displaying his strong desire to fast and he is demonstrating that he did not become bored nor did he dislike fasting the month of Ramadan.

The author further said:

It was said to Bishrin: Indeed the people are worshipping and diligently (performing good deeds in Ramadan). He replied: How terrible are the people that only acknowledge the rights of Allah in Ramadan. Verily the pious individual is one who worships and is diligent throughout the year.

The actions of The Messenger –salAllahu alayhi wa salem- were constant. ‘Aisha –may Allah be pleased with her- was asked: Did The Messenger choose a specific day (for the performance of righteous deeds)? She replied: No, his actions were constant. She also stated: He would never increase in Ramadan nor in other than Ramadan over 11 units (in voluntary night prayer).

The author later stated:

The (righteous) actions of a believer do not end until death befalls him.

Hasan al Basri said: Indeed Allah did not indicate an end to the actions of a believer except at the time of death. Then Hasan recited the verse of Allah:

{And worship your Lord until death approaches} surah hajr:99

The author continued:

These months, years and days are all limited durations and times of actions, then they (time) will quickly pass and end. But The One (Allah) who created this time and duration, and designated within them merits, He will always remain and never end, He is everlasting and unchangeable, and He is at all times one Lord. He is always a watcher and seer over the actions of His servants. Glory is to He who has revolved His servants at various times, through actions of obedience. He bestows great merits upon them during these various times, and upon completion (of these actions) He rewards them with generosity and kindness. Once the three precious forbidden months (ashur al hurm) are complete, the first of them being the forbidden month, and the last of them being the fasting month, these three months then approach the month of Hajj (pilgrimage) to the House of Allah (bayti Allahi al Haram). So just as “Whoever fasts Ramadan and stands within it with faith and seeking a reward, all his past sins will be forgiven for him”, similarly: “Whoever performs Hajj to the House of Allah and does not have sexual relations nor commit indecent acts, he will return (from Hajj) similar to the day his mother gave birth”

Therefore, there is not a time that passes in the life of the believer except that there are specific actions of obedience designated by Allah upon His servants during that time. The believer revolves between these various times seeking a means of closeness to his Lord while in a state of hope and fear. The one who loves Allah does not become bored from seeking nearness to Him through voluntary actions, nor does he desire other than His nearness and pleasure.

He (author) later stated:

Ask Allah to make you firm upon (His) obedience until death approaches you, and seek refuge with Him from the changing of one’s heart and from wickedness after piety. How strange is shamefulness of sin after worthiness of obedience, and how strange is poverty of greed, after wealth of contentment!

He (author) later stated:

Oh youths of Tawbah (mature individuals who perform tawbah): Do not return to suckling from the breast of desire (hawaa) after you have weaned from it. Indeed breastfeeding is only befitting for babies and not for (grown) men, but one must be patient upon the bitterness of weaning. If you are patient in this matter the taste of desire (hawaa) will be substituted with the sweetness of faith (eman) in your hearts. Whoever abandons something for the sake of Allah, he will not miss that thing, and Allah will substitute it with that which is better. Allah says:

{If Allah knows that you have good present in your heart, He will give you better than what was taken from you and forgive you your sins} surah al Anfal:70

It is stated in a hadith: “Verily the look (at what is haram) is an arrow from the arrows of Ibless (Shayton). If one abandons this look out of fear, Allah will replace it with sweetness in the heart” (recorded by Hakim and declared to be weak)

The youth are being addressed in this hadith, but as for the elder person, then he committing sins after completion of Ramadan is worse and more repulsive. This is because a young person may intend to repent toward the end of his life, and this is also dangerous because death may suddenly approach him, but concerning the elder person, his boat (of life) has docked at the pier of Manun (death), so what does he intend?!

These were just a few excerpts from this wonderful work (Lataif al Maa’rif) of Al Hafith ibn Rajab –may Allah have mercy on him.

May the peace and blessings of Allah be upon His last Messenger Muhammed, and upon his family members and companions.

Important note: In yesterdays gathering with Sheikh Alee bin Yahya al Haddadee (senior student of Sheikh Yahya an Najmee), the Sheikh informed: Being that the 6 days of Shawwal are specific voluntary days, one must make the intention to fast before fajr. This can be done on each individual day, or if one is fasting 6 consecutive days, then they can make the intention at one time upon beginning the fast. If a person does not make his/her intention to fast the 6 days of Shawwal before fajr, then he/she will not receive the reward of fasting Shawwal.

Mustafa George DeBerry

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