310. Should We Congratulate Each Other On Fridays Or Say "Jumu'ah Mubarak"?

By Asma bint Shameem 

There’s no proof of saying “Jumu’ah Mubaarak” or any other form of ‘congratulations’ specifically for the day of Jumu’ah among the Prophet sal Allaahu Alayhi wa sallam or his Sahaabah. 

The Sahaabah did not congratulate each other on Friday or said "Jumu'ah Mubarak" to each other, although they knew the virtues of Friday very well, and they also knew that Friday is a day of Eid for the Muslims. 

The Sahaabah spent their lives with the Prophet Sal Allaahu Alaiyhi wa Sallam and were very eager to follow Islaam, the way the Prophet Sal Allaahu Alaiyhi wa Sallam taught them. 

They implemented this Deen in EVERY aspect of their lives and that *includes* the day of Jumu'ah. 

Yet there is NO REPORT to suggest that the Prophet sal Allaahu Alayhi wa sallam or the Sahaabah ever used to congratulate one another on Fridays. 

If it was good to congratulate each other on Fridays, they would have done it for sure. 

*But they didn’t*. 

So if they didn’t do it, we shouldn't be doing it either. 

Why would we insist on doing something that the Prophet sal Allaahu Alayhi wa sallam didn’t do?

Remember, all goodness and success lies in following the ways of the Prophet sal Allaahu Alayhi wa sallam 

and his Sahaabah, the people closest to his Sunnah. 

Let's see what some of the Ulama say about the issue:

Shaykh Saalih ibn Fawzaan said:

"The early generation did not congratulate one another on Fridays, so we should not introduce anything that they did not do. "

And Shaykh Sulaymaan al-Maajid said:

"We do not think it is prescribed to exchange congratulations on Fridays, such as saying to one another, "Jumu'ah mubaarak" and so on, because it comes under the Should we congratulate each other on Fridays or say "Jumu'ah Mubarak"?of du'aa's and dhikrs, which must be based on a text (of the Qur'aan or Sunnah) because this is purely the matter of worship and if it were good, the Prophet sal Allaahu Alayhi wa sallam and his Companions Radhi Allaahu anhum would have done it before us." 

And Allaah knows best.

309. Fifth And Sixth Kalimas Not Found In The Sunnah

By Asma bint Shameem

1. It’s good to memorize as many duaas as one can especially the ones from the Qur’aan. And there’s nothing wrong with that. 

You can make duaa using those words in your Salaah or outside of Salaah. The matter is wide open. 

2. The concept of memorizing and reciting the “six kalimas” or phrases is ONLY popular among the people of Indo-Pak subcontinent.

These phrases are basically a declaration of our faith and imaan plus some adhkaar. 

We don’t HAVE to memorize them as long as we understand the meanings and the implications behind them. 

And we don’t need to ‘recite’ them everyday. 

And there’s no evidence to “limit” ourselves to only “six”’kalimas when there are literally hundreds of authentic adhkaar that we can memorize and recite. 

Besides, out of the ‘six’ kalimas are two that are words NOT found the Sunnah. (fifth and sixth “kalima”)

So why learn something that’s not from the Sunnah when there are PLENTY of authentic ahaadeeth from the Prophet sal Allaahu Alayhi wa sallam that teach us the same thing? 

Please see the video below by shaikh Assim al-Hakeem 

https://youtu.be/kEo0NXpmvhg

And Allaah knows best

308. What To Do If We Miss Prayers

By Asma Bint Shameem

First of all, there should be no reason to miss Fajr or ANY of the prayers unless we *genuinely* forgot or overslept etc. 

Allaah says:

“Verily, As‑Salaah is enjoined on the believers at *fixed hours*” 

(Surah al-Nisaa :103)

2. If you missed Fajr you should pray it as soon as you remember or wake up. 

Then it would wouldn’t count as you missed it, IF you *genuinely* forgot or overslept.

The Prophet Sal Allaahu Alaiyhi wa Sallam said:

“Whoever forgets a prayer, or sleeps and misses it, let him offer it as soon as he remembers, for there is no expiation for it other than that. (Muslim)

But if you didn’t pray it as soon as you wake up, then you should pray it before dhuhr. 

That’s because we’re supposed to pray the Salaah in order. 

When the Prophet Sal Allaahu Alaiyhi wa Sallam missed some prayers on the day of al-Khandaq, he made them up in order. 

Jaabir ibn ‘Abd-Allaah radhi Allaahu anhu said that the Prophet Sal Allaahu Alaiyhi wa Sallam prayed ‘Asr on the day of al-Khandaq after the sun had set, then he prayed Maghrib after that.”

[al-Bukhaari (641) and Muslim (631)]

You can just read the fardh and that should be enough. 

And Allaah knows best

307. My Alarm Didn't Rang For Fajr Prayer

By Asma bint Shameem 

*QUESTION*

Oh no! My alarm didn't go on and I missed Fajr! 

What to do?

*ANSWER*

1.  All you have to do is to perform that prayer AS SOON AS YOU WAKE UP and it won't count as if you missed it. 

That's because you GENUINELY wanted to pray on time but due to a reason that was NOT in your control, you missed the salah. 

Don't 'wait and pray it later'. 

Pray it then and there and In shaa' Allaah it won't count against you. 

That's the Mercy of Allaah, 

al-Kareem that He won't hold it against us. 

Proof:

One time during travel, the Prophet Sal Allaahu Alaiyhi wa Sallam and his Sahaabah slept and missed Fajr prayer on accident, and the Sahaabah began to ask one another, 

“What is the expiation (kafaarah) for what we have done by neglecting the prayer?” 

The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam said:

“Sleeping does not mean that you are neglecting the prayer. 

Rather neglecting the prayer means not praying one prayer until the time for the next prayer comes. Whoever does that let him pray when he remembers it.” 

(Saheeh Muslim)

And he Sal Allaahu Alaiyhi wa Sallam said:

“Whoever forgets a prayer, or sleeps and misses it, let him offer it as soon as he remembers, for there is no expiation for it other than that. (Muslim)

Obviously the above hadeeth does not apply to someone who misses the prayer *”intentionally”* or out of *”laziness”*

It only applies if someone had *genuine, sincere* intentions to pray on time  but couldn’t for some some valid excuse. 

So you should pray as soon as you wake up. 

Pray the two Sunnah then the fardh. 

2. But sometimes it may happen that you don’t have much time. 

In this situation you should pray the *fardh* FIRST because if you pray the Sunnah, you may miss the time of the Salaah. 

Then once you’re done with your fardh, if you still have time and the sun has NOT started to rise, then you can pray the Sunnah afterwards. 

Proof:

The Prophet sal Allaahu Alayhi wa sallam saw a man praying two rak‘ahs after Fajr. 

So the Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“Fajr prayer twice?” 

The man said to him: 

“I did not pray the two rak‘ahs that come before it, so I prayed them (now).”
And the Prophet Sal Allaahu Alaiyhi wa Sallam did not say anything (meaning he approved of it otherwise he would have said something).”

(Ibn Maajah- saheeh by al-Albaani)

BUT if the sun has already started to rise after you’re done with your fardh, then DELAY the Sunnah until after the sun has risen. 

That’s because the Prophet sal Allaahu Alayhi wa sallam forbade Salaah at the time of the sun rising. 

He Sal Allaahu Alaiyhi wa Sallam said:

“ ...refrain from praying until the sun has risen and become high, for when it rises, it rises between the horns of the Shaytaan and at that time the kuffaar prostrate to it.” (Muslim)

3. You should pray the “FARDH” even if the sun is rising 

That’s because the Prophet sal Allaahu Alayhi wa sallam said:

‘If one of you catches a Sajdah from the Asr prayer before the sunsets, then he should complete his prayer.  If one of you catches a Sajdah from the morning prayer before the sunrises then he should complete his prayer.’

(al-Bukhaari) 

 Imaam an-Nawawi said:

“This is a clear evidence that whoever caught and prayed a Rak’ah of the morning or Asr prayer, and then the prayer time finished before he gave Salaam then his prayer is not null and void, rather he should complete it, and his prayer is correct.”

*Keep in mind:*

If you miss a Salaah on purpose, THAT'S a *serious crime*. 

May Allaah enable us to be punctual with our daily prayers and make us among the guided ones. Ameen.

306. Taxes

By Asma Bint Shameem

Basically there are two types of taxes. 

-permissible and 

-impermissible 

Shaikh Ibn Uthaymeen said: 

“The basic principle is that it is prohibited to impose taxes, because they come under the heading of makoos (levies) that are haraam.

However there is a concession allowing the imposition of taxes in exceptional circumstances, when the state needs that, on condition that it should be just and equitable, and that the taxes should be spent on valid purposes.”

(Al-Liqa’ Al-Shahri 17)

Shaikh Ferkous explains the issue of taxes in detail below:

He said:

“- Taxes which are taken from people legally with the due conditions.

- Taxes which are taken from people unjustly and wrongfully.

The taxes that are imposed by the Muslim governor in a true necessity or in order to meet a need or to remove a sudden or an expected peril or if the resources of the government public treasury are not enough and do not fill the needs of people; 

the scholars issued fatwas allowing the imposition of taxes on wealthy people by applying Al-Massâlih Al-Mursala (i.e. things that serve the general interests of the Muslims) on the basis of the rule: “Missing the lesser of the two interests in order to get the greater of them” and the rule: “We bear the special harm in order to ward off general harm”. 

This is the view of Ash-Shâtibi in “Al-I`tissâm”. 

In fact, he (Ash-Shâtibi) stated that if Bayt Al-Maal

(the public treasury of the Islamic state) is empty and the need of the soldiers becomes larger, the ruler can take money from the wealthy according to the actual need of the soldiers, and it is evident that jihad by money is obligatory upon Muslims, and it is another obligation other than the obligation of zakat. 

Allah Subhanahu Wa Ta’ala said:

﴿إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللهِ أُوْلَئِكَ هُمُ الصَّادِقُونَ﴾ [الحجرات: 15].

﴾Only those are the believers who have believed in Allâh and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allâh. Those! They are the truthful﴿ [Al-Hujurât (The Dwellings): 15].

He Subhanahu Wa Ta’ala also said:

﴿انْفِرُوا خِفَافًا وَثِقَالاً وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ فِي سَبِيلِ اللهِ ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ﴾ [التوبة: 41].

﴾March forth, whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor), strive hard with your wealth and your lives in the Cause of Allâh. This is better for you, if you but knew﴿ [At-Tauba (The Repentance): 41]. 

Allah Subhanahu Wa Ta’ala says also:

﴿وَأَنْفِقُوا فِي سَبِيلِ اللهِ وَلاَ تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ وَأَحْسِنُوَا إِنَّ اللهَ يُحِبُّ الْمُحْسِنِينَ﴾ [البقرة: 195].

﴾And spend in the Cause of Allâh (i.e. Jihâd of all kinds, etc.) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allâh), and do good. Truly, Allâh loves Al-Muhsinûn (the good-doers)﴿ [Al-Baqara: (The Cow): 195]

﴿تُؤْمِنُونَ بِاللهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِي سَبِيلِ اللهِ بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ ذَلِكُمْ خَيْرٌ لَكُمْ إِن كُنتُمْ تَعْلَمُونَ﴾ [الصف : 11].

﴾That you believe in Allâh and His Messenger (Muhammad Salallahu ‘alayhi wa sallam), and that you strive hard and fight in the Cause of Allâh with your wealth and your lives, that will be better for you, if you but know!﴿ [As-Saff (The Row or the Rank): 11].

So, the one who is in authority (among Muslims) has the right to define the share of every one able to strive (in the cause of Allah) by money; as it is stated by the author of the book “Ghiyâth Al-Umam”. 

An-Nawawi and other Shafi`ite Imams consider that the most preponderant view is that the rich Muslims should help the soldiers with their money without that of zakat. 

All the public utilities that the society’s individuals benefit from are included in what we mentioned before, whether it is a public utility, both militarily and economically, which needs money and that zakat is not enough, or for calling to Allah and conveying His message which need money, as the realization of this utility is incumbent upon the Muslim governors, and the duty of zakat is not enough and does not serve the requirement, but this obligation is fulfilled by imposing taxes other than zakat. 

Thus, this obligation becomes established according to the rule which stipulates that: 

“Whatever is required to fulfill an obligation is itself an obligation”.

Moreover, the individual derives benefits from these public utilities which are made of service to him by the Muslim government. 

Besides, he should pay what is included in his obligatory duties, applying thus, the principle of: “Whoever takes advantage of a thing should bear its harm”.

However, this legislation is restricted to a set of conditions:

1. That Bayt Al-Mâl be empty, that the nation’s need of it be real and that there be no other monetary sources.

2. The obligation of spending the money in public utilities equitably.

3. Asking wise people for consultation in estimating the urgent needs of the country of money and the sufficient amount in case of incapacity. 

The government should control if the collection and distribution of this money are performed in conformity with the required way by the Sharia.

This kind of taxes which sharing is equitable and just is approved of by the jurists of the four schools of thought which gave them (taxes) different names. 

This kind of taxes is supported by the deed of `Umar Ibn Al-Khattâb رضي الله عنه during his caliphate. 

He used to impose upon traders whose countries are in war against Muslims the tithe, and take from Dhimmî (a non-Muslim living under the protection of an Islamic government) traders the half of a tithe and from Muslim traders the quarter of a tithe.

As for the second kind of unjust taxes, they are but confiscated money which is taken from its owners coercively, compulsorily and unwillingly. 

By doing so, they (those who take these taxes) contradict the general legal principle as regards money which is basically illicit, and this according to many texts, among them, the saying of the Prophet Salallahu ‘alayhi wa sallam 

“It is not permissible (to take) the property of a Muslim unless he gives it willingly.”

[ad-Daraqutni (300), Ahmad (5/72), Abu Ya`la and Al-Bayhaqi (6/100) saheeh by al-Albaani) in Al Irwâ'

(5/279) (1459) and in Saheeh Al-Jâmi’]

and his saying Salallahu ‘alayhi wa sallam 

“Whoever is killed while protecting his property, then he is a martyr.”(al-Bukhaari) 

and the Prophet Salallahu ‘alayhi wa sallam  saying: “Verily! Your blood, property and honor are sacred to one another (Muslims)…”(al-Bukhaari) 

The reported hadiths, whether they are authentic or not, dispraising the collector of taxes which are related with the texts including strong warning are to be understood as referring to the unjust taxes that are taken wrongfully and spent wrongfully without any guiding. 

That is to say, the collector of taxes is employed by the kings and governors and their followers for their own interests and pleasures to the detriment of the poor and the oppressed of their societies’ people. 

From this perspective and context, Adh-Dhahabi says in his book “Al-Kabâ'ir” (The Major Sins): “The tax collector is one of the closest supporters of the oppressors. 

He himself is part of these oppressors. 

He takes what is not lawful to him and gives it to those who do not deserve it”.

This is the kind of dealing which prevailed in the world at the advent of Islam. 

Governments still impose these unjust taxes on middle-class and poor people of their societies, especially the Islamic peoples. 

These taxes are then given to governors, mighty and wealthy people. 

They are generally spent for the sake of their pleasures and delights which are manifested in their official protocols when receiving visitor kings and presidents, in their feasts and festivals in which, debauchery, wine and showing nakedness take the share of the lion, in addition to many kinds of music, dance and misleading publicities and others in many known fields which are visible and which cost a lot of money. 

This makes this tax really- as expressed by some scholars- as: taken from the poor among them and given to the wealthy, contrarily to the meaning of zakat about which the Prophet Salallahu ‘alayhi wa sallam said: “It is to be taken from the wealthy among them and given to the poor”

(al-Bukhaari) 

According to what has been previously said, it is incumbent on every Muslim concerned with his religion, to avoid illicit things and sins and to keep away from every deed that sullies him with sins and makes his money sordid. 

He should also not be a means of injustice and a tool of coercion and someone who will be used by oppressors as a whip for torture in order to exhaust people by monetary expenses. 

He may even be among these oppressors themselves, as he usually participates with them in their oppression and share with them illicit money, knowing that if the Sharia forbids something, it forbids also its price. 

The Prophet Salallahu ‘alayhi wa sallam said: “May Allah curse the Jews, for Allah made the fat (of dead animals) unlawful for them; yet they melted the fat, sold it and ate its price”. (al-Bukhaari) 

As for the imposition of taxes besides zakat, if there is no way to fill this need, but only by taxes, it is permissible to impose them, even more, it is obligatory when Bayt Al-Mâl is empty. 

However, they should be spent rightly and distributed equitably and justly, as it is previously mentioned concerning the just taxes and what was supported by the deed of `Umar Ibn Al-Khattâb رضي الله عنه.

This is my opinion concerning this issue, so if I am right it is from Allah, and if I am wrong, it is from me. 

We ask Allah to guide us to the right way and to take us away from errors and to show us what is best for our life and our hereafter and to make us help in reforming the people and the nation, verily He Subhanahu Wa Ta’ala is the One having authority over that and having the Power to do so.

The perfect knowledge belongs to Allah Subhanahu Wa Ta’ala. “

 (Algiers,12 Jumâda Al-Ûla1417)

And Allaah knows best

305. The Virtue Of Sitting In One Place

The Prophet sal Allaahu Alayhi wa sallam said:

 “Whoever prays Fajr in congregation then sits remembering Allaah until the sun rises, then prays two rak’ahs, will have a reward like that of Hajj and ‘Umrah, complete, complete, complete.” 

[al-Tirmidhi (586) ; hasan by Al-Albaani]

The scholars say that you don’t have to ‘sit’ in that same spot after praying Fajr in order to qualify for the reward of Hajj and Umrah. 

Rather you would qualify for that reward even if you moved to a different area as long as you continue to do Dhikr, etc and remember Allaah. 

The scholars said:

“It seems that in order to attain this reward it is not essential for the worshipper to stay in the place where he prayed; so long as he is in the masjid, remembering Allaah, may He be exalted, then there is the hope that he will attain this reward. 

This is indicated by the general meaning of the hadeeth: “Whoever prays Fajr in congregation then sits remembering Allaah until the sun rises…” 

The Prophet Sal Allaahu Alaiyhi wa Sallam did not stipulate that he should stay in the place where he prayed. 

So if he moves to another place inside the masjid, and sits remembering Allaah, then the hadeeth includes him. 

Ibn Rajab said:

“Several hadeeths have been narrated concerning the virtue of one who sits in the place where he prayed after Fajr until the sun rises and after ‘Asr until the sun sets. 

Is what is meant by the phrase “the place where he prayed” the spot where he prayed or the entire masjid in which he prayed? 

There is a difference of opinion concerning this. 

In Saheeh Muslim it is narrated from Jaabir ibn Samurah that the Prophet Sal Allaahu Alaiyhi wa Sallam when he had prayed Fajr, would sit in the place where he prayed until the sun had fully risen. 

According to another report: the Prophet Sal Allaahu Alaiyhi wa Sallam did not get up from the place in which he had prayed Fajr until the sun rose, then when the sun rose, he would get up. 

It is well known that he Sal Allaahu Alaiyhi wa Sallam did not sit in the place where he had prayed, because he would go to his companions following the prayer and turn to face them. 

This was narrated by al-Tabaraani, who says: 

“When he had prayed Fajr, he would sit and remember Allaah until the sun rose.”

In the completion of the hadeeth of Jaabir ibn Samurah which was narrated by Muslim it says: 

“And they would talk and discuss issues from the time of Jaahiliyyah and they would laugh and he would smile.”

This hadeeth indicates that what is meant by the place in which he had prayed and in which he would sit is the mosque as a whole. 

This was the view of a number of the scholars including Ibn Battah among our companions and others.”

[Fath al-Baari (4/56)]

And Allaah knows best.

304. Surah Al Kahf: Aayah 46

By Asma bint Shameem 

Surah Al Kahf: Aayah 46

*"الْبَاقِيَاتُ الصَّالِحَاتُ"*

Allaah says:

الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا *وَالْبَاقِيَاتُ الصَّالِحَاتُ* خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

“Wealth and children are the adornment of the life of this world. 

But the *’everlasting good deeds*’ *'الْبَاقِيَاتُ الصَّالِحَاتُ’* are better with your Lord for rewards and better for [one’s] hope.” (Surah al-Kahf:46)

Allaah Subhaanahu wa Ta’aala uses the same words *“الْبَاقِيَاتُ الصَّالِحَاتُ”* in another place.

He says: 

وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى *"وَالْبَاقِيَاتُ الصَّالِحَاتُ"* خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَّرَدًّا

“And Allaah increases in guidance those who walk aright; and *"وَالْبَاقِيَاتُ الصَّالِحَاتُ"*, the *everlasting good deeds* are with your Lord best in recompense and best in yielding fruit.” 

(Surah Maryam:76)

So what are these  *"الْبَاقِيَاتُ الصَّالِحَاتُ"*the *”everlasting good deeds”*?

Aboo Sa’eed al Khudree radhi Allaahu anhu  said that the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam  said:

“Increase in gaining  *"الْبَاقِيَاتُ الصَّالِحَاتُ"*, the everlasting good deeds. 

It was said, ‘What are they O Messenger of Allaah?’ 

He said, ‘Takbeer(Allaahu Akbar), tahleel (Laa ilaaha illallaah), Tasbeeh (Subhaan Allaah), hamd (Alhamdulillaah) and laa hawla wa laa quwwata illaa billaah.’” 

(Ahmad 3/75; Saheeh ibn Hibbaan 840; al Mustadrak 1/512).

And Ibn  Abbaas radhi Allaahu anhu said:

“This is the celebration of the remembrance of Allaah, saying:

- La ilaaha illallah

- Allaahu Akbar

- Subhaan Allaah

- Alhamdulillaah 

- Tabaarak Allaah

- Laa hawla wa laa quwwata illaa billaah 

- Astaghfirullaah

- Sallallaahu ‘alaa Rasul-Allaah and 

- fasting

- prayer

- Hajj

- Sadaqah (charity)

- freeing slaves

- Jihad

- maintaining ties of kinship 

and all other good deeds. 

These are the righteous good deeds that last, *"الْبَاقِيَاتُ الصَّالِحَاتُ"*, which will remain in Paradise for those who do them for as long as heaven and earth remain.”

Shaikh as-Sa’di said:

“And the lasting good deeds *"الْبَاقِيَاتُ الصَّالِحَاتُ"*” 

They are every action or statement that brings o­ne closer to Allaah or brings about some benefit to His creation.” (Tafseer as-Sa’di)

Shaikh Ibn Uthaymeen said: 

“The ‘ever lasting good deeds’  *"الْبَاقِيَاتُ الصَّالِحَاتُ"* are *good statements* or *actions*, like [saying], ‘Subhaanallaah,’ ‘Alhamdulillaah,’ ‘Laa ilaaha illallaah,’ ‘Allaahu Akbar,’ and, ‘Laa hawla wa laa quwwata illa billaah,’ and [are things like] giving charity, fasting, ordering the good and forbidding the evil and other such things.

These  *"الْبَاقِيَاتُ الصَّالِحَاتُ"*  ‘the everlasting good deeds’ are “better before your Lord for reward” i.e., recompense and requital, and “better for [one’s] hope” i.e., the BEST things a person can hope for.”

(Tafseer Surah al-Kahf, p. 79)

Subhaan Allaah!

What beautiful words and what beautiful deeds!

And what better time to perform these  *"الْبَاقِيَاتُ الصَّالِحَاتُ"* than the BEST DAYS of the ENTIRE year, meaning *the upcoming first ten days of Dhul Hijjah*?!

The Prophet sal Allaahu Alayhi wa sallam said:

"There are no days in which righteous deeds are more beloved to Allaah than these ten days." 

The people asked, "Not even jihaad for the sake of Allaah?" 

He said, 

"Not even jihaad for the sake of Allaah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing." 

(al-Bukhaari)

The BEST DEEDS!

The BEST DAYS!

Allaahu Akbar....The BEST opportunity!

What more could a Muslim want?

So come on! 

Let’s combine the BEST DEEDS with these BEST DAYS and make the most of this amazing opportunity to earn rewards with our Rabb, have our sins forgiven and hope for His Ultimate Pleasure. 

                 

*Don't just “READ” Surah al-Kahf every Friday....*

*UNDERSTAND*. 

*REFLECT*. 

*IMPLEMENT*.

303. Do Not Pray Facing Towards The Graves

Abu Huraira Radhi allahu anhu reported The Prophet Sal-Allahu Alaihi Wasallam said : 

"It is better that one of you should sit on live coats which would burn his clothing and come in contact with his skin than that he should sit on a grave". Sahih Muslim, Book 4, Hadith 2119

Jabir Radi Allahu narrated The Prophet Sal-Allahu Alaihi Wasallam forbade that the graves should be plastered or they be used as sitting places , or a building should be built over them. 

Sahih muslim, Book 4, Hadith 2116

Abu Marthad al-Ghana

302. Following The Imaam In Salaah

By Asma Bint Shameem

The important thing to do is to follow the Imaam irrespective of where you are in your “recitation”.

That’s because the Prophet sal Allaahu Alayhi wa sallam said:

“The Imaam has only been appointed to be *followed*, so when he says takbeer then say takbeer, and do not say takbeer until after he has said takbeer; and when he bows then bow, and do not bow until after he has bowed; … and when he prostrates then prostrate, and do not prostrate until he has prostrated…” 

[Abu Dawood (603); saheeh by al-Albaani in Irwa’ al-Ghaleel (2/121)]

So you MUST go into rukoo when the Imaam goes into rukoo, even if you didn’t finish reciting Surah al-Faatihah. 

Although it’s mandatory to read Surah al-Faatihah in every rak’ah, and the prayer is not complete without it, reading it is *waived* in the case where a person is following the Imaam when he goes into rukoo’. 

*PROOF*

Abu Bakrah radhi Allaahu anhu said: 

“I reached the Prophet Sal Allaahu Alaiyhi wa Sallam in the masjid while he was bowing in prayer and I too bowed before joining the row. I  mentioned it to the Prophet and he said to me, "May Allaah increase your love for the good. 

But do not repeat it again (bowing in that way)”

(al-Bukhaari)

Here the Prophet sal Allaahu Alayhi wa sallam corrected Abu Bakrah radhi Allaahu anhu for whatever needed to be corrected. 

But he Sal Allaahu Alaiyhi wa Sallam did *not* tell him to repeat the rak’ah just because he had joined the Salaah in the rukoo’ or because he had not finished reciting Surah 

al -Faatihah. 

And the same applies to reading durood. 

You must follow the Imaam and end when he ends the prayer. 

And Allaah knows best

301. Ways To Increase The Imaan

By Asma Bint Shameem

That’s a very long topic. 

But briefly....

Basically Imaan increases when you obey Allaah and decreases when you disobey Allaah. 

So anything that involves the obedience of Allaah will increase your Imaan. And anything that involves sin and disobedience to a Allaah will decrease imaan and cause the heart to harden. 

Some of the best ways to increase Imaan:

1. Reading Qur’aan REGULARLY with understanding of the meanings. 

2. Remember death often.

3. Being vigilant of the five daily prayers plus extra voluntary prayers esp Tahajjud 

4. Being in good company 

5. Staying away from all major sins, especially music. 

6. Taking accountability of your own self regularly 

7. Making a lot of Istighfaar constantly 

8. Making a lot of duaa to Allaah to help you increase Imaan

300. Can I Celebrate Birthdays?

By Asma bint Shameem 

Most of the ulama do not allow celebrating birthdays because it’s a tradition of other religions. 

However, those who do allow celebrating birthdays here and there OCCASIONALLY, allow it on the basis that they don’t consider it a specifically ‘religious’ celebration as such. 

If we keep it very OCCASIONAL and ONLY for kids, it might be *considered allowed.* 

Shaikh Maen al-Qudaa says:

“Celebrating birthdays is not part of Islamic tradition or culture; 

rather, it is an imitation of people of other faiths. A Muslim is always expected to have his Islamic *identity clear* and *distinct* from other identities."

Additionally, holidays in Islaam are well-defined.

However, people who celebrate birthdays do not generally take it to be a *religious* celebration; rather, they consider it a *social occasion* and an opportunity to gather family and friends together. 

Therefore, it is NOT among the EXPLICITLY *prohibited* matters that we must avoid. 

There would be no harm if our children want to celebrate their birthday *once in a while*, but *we need to keep teaching them that this is not part of our Islamic tradition*.” 

(AMJA - Fatwa #77128)

Shaikh Hatem al-Hajj said:

“Personal recurrent celebrations are controversial. 

These would be like birthdays and wedding anniversaries. 

They are in a way competing with the two Islamic feasts of Fitr and Adha and in a way different, since they are not public celebrations. 

There is also some concern expressed by some scholars about them being an imitation of non-Muslims. 

However, as aforementioned, the imitation that is forbidden is when one imitates non-Muslims concerning their religious practices or practices specific to particular religious groups. 

Based on that, even if I dislike such celebrations, I find no substantial basis to say it is haraam to celebrate them.”

(Fatwa from the Shaikh’s website)

So what to do?

When faced with situations such as this one, I always remind myself and others with the beautiful hadeeth of the Prophet sal Allaahu Alayhi wa sallam:

*“Leave that which makes you doubt, for that which does not make you doubt.”* (at-Tirmidhi  - saheeh by al-Albaani)

So it’s best to avoid such situations to protect oneself from falling into doubtful matters. 

Besides, think about birthdays this way:

Our life has been determined by Allaah Subhaanahu wa Ta’aala, 50,000 years before He created the heavens and the earth. 

The life span *starts* at the time of our *birth* and *ends* at the time of our *death*. 

That day, that minute and that second when our death will occur is FIXED and it does not move. 

As we grow older, we come one step closer to that point of death every single day. 

And every single month.  

And every single year. 

It’s like a *countdown timer* that started ticking the second we were born. 

And the time that each of us was allocated, is *ticking down* slowly to zero. 

As each year passes, we are coming closer and closer to that fixed point of death and our meeting with Allaah. 

So how can we be ‘happy’ or ‘celebrate’ when we know that our life span is getting shorter by the day as we come yet another year closer to that point of death?

Wouldn’t that be something to make one worry and be concerned about, rather than be ‘happy’?

As Dr. Bilal Phillips said:

“What is there to celebrate of a year that has passed - becoming a year closer to the grave?

Unless your reflection is on the good deeds that you sent up to Allaah during the past year so that Allaah might have mercy on you on the Day of Judgment! 

That would be more meaningful.”

Now someone might say:

“I’m just celebrating to ‘thank’ Allaah” 

Well, your birth day is *not the only day* you should thank Allaah; 

there are 360 other days to thank Him, and not just the day of your birth. 

So why not thank Allaah ALL the days of the year? 

Why just “ONE” day?!

And the best way to thank Him is to OBEY Him to the best of your ability, follow His commands, stay away from His prohibitions and avoid the doubtful matters. 

Also subhanAllah, staying away from birthdays, anniversaries, and all these others celebrations cuts out so much competition, comparison and unnecessary buying and wastage of money. 

Instead, that money can be used in something good.

And Allaah knows best.

299. How To Raise Righteous Children Kids

By Asma bint Shameem 

Raising righteous children is a GREAT responsibility 

The Prophet (sal Allaahu Alaiyhi wa sallam) said: 

“Every one of you is a shepherd and every one of you is responsible for his flock (those under his care)…”(al-Bukhaari, Muslim)

And if he/she fails in that responsibility, that’s a big sin. 

The Prophet sal Allaahu Alayhi wa sallam said:

“There is no person to whom Allaah has given responsibility and dies neglecting that responsibility, but Allaah will deny him Jannah.” (Muslim)

That’s why ibn Umar radhi Allaahu anhu said:

"Raise your children correctly, verily you are responsible for them and you will be questioned regarding your rearing of them." (Shu'ab al Eman 8295) 

Having said that, besides making duaa for our kids for their guidance each and every day, I would suggest the following:

- Give him/her a lot of compliments and positive comments. 

Focus on the good things they do. 

Obviously getting angry doesn’t work with kids these days. Try just love and softness. 

- teach him or her an islaamic way of life in every possible way

- teach them Qur’aan at an early age

- go over the meanings in an age appropriate way when they read the Qur’aan 

- read them stories of the prophets and the Sahaabah instead of fairy tales and false stories

- teach them short surahs and duaas as they get older

- be friends with like-minded families who are concerned about raising their children islaamically so that we can provide our children good company. 

- encourage them to find good friends as they start choosing on their own. 

- try and enroll them in islaamic schools

- take them to masjid from an early age so that they’ll grow up loving it, identify with it  and learn how to behave in it. 

-take them to age appropriate halaqahs and positive heathy activities 

- Do stuff together. Whatever he/she enjoys. 

Even if you don’t enjoy it, do it for their sake 

Maybe cooking, baking, hiking, eating out, zip lining, bowling, shopping.... anything 

And do it REGULARLY. 

- Limit TV, phone and music. 

Subhaan Allaah these are the WORST three things for our kids. 

- get them married early when the appropriate match comes along

And the list goes on and on....

Last but not the least, make DUAA for your children from the time they are very little, to be guided and always on the straight path. 

We should make duaa 

In our own words, especially at times when duaa is more likely to be accepted such as at tahajjud time, in the sujood during the Salaah, in the tashahhud after sending peace and blessings on the Prophet Sal Allaahu Alaiyhi wa Sallam but before the tasleem, in between adhaan and iqaamah, at the time of breaking the fast, when it rains, etc. 

Just spread out your hands and ASK. 

And make lots of duaa in your sujood. 

You can say the duaas in your own language in your sujood while praying even in the Fardh prayers as well as the Sunnah and Nafl. 

But remember not to make a separate sajdah, outside of Salaah for duaa. 

That’s not proven from the practice of the Prophet Sal Allaahu Alaiyhi wa Sallam. 

Rather make duaa in the sujood DURING your regular Salaah. 

Some of the duaas you may include in your daily supplications for your kids:

1. 

رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

"Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqun" 

(Surah al-Furqaan: 74)

2. 

 رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ

“…Oh Rabb, inspire me to give You thanks for the bounties you have granted to me and my parents, and to act righteously to please You. Lord, make my offspring virtuous. Lord I turn to you in repentance; I am a Muslim”. (Surah Al-Ahqaf: 15)

3. 

رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِن ذُرِّيَّتِي رَبَّنَا وَتَقَبَّلْ دُعَاءِ

“My Lord, make me an establisher of prayer, and [many] from my descendants. Our Lord, and accept my supplication.” 

(Surah Ibraheem :40)

This constant worry and struggle for our kids will continue and this process will go on until they are even adults and you are old!

May Allaah enable us to raise our kids in an Islaamic manner and guide them and protect them always 

Ameen

298. Can I Read Directly From The Mus-haf (Qur’aan) If I’m Praying A Voluntary Prayer?

By Asma bint Shameem 

Can I read directly from the Mus-haf (Qur’aan) if I’m praying a voluntary prayer such as Taraaweeh or Tahajjud or any other Nafl on my own?

I only know small surahs.

And I want to read MORE of the Qur’aan in my Salaah.

ANSWER

Yes it’s ALLOWED to look in the Mus-haf and read directly when praying any voluntary prayer. 

Just because we have not memorized the bigger Suwar (plural of Surah) of the Qur’aan, that does not mean that we cannot make our Salaah long and read more of the Qur’aan. 

How to do that ?

Just *hold* the Mus-haf (the Book of the Qur’aan) or *place it on a table* or something in front of you and read as much of it as you want in each rak’ah, DIRECTLY reading from the Book. 

Maybe you can read one page in one rak’ah and the second page in the second rak’ah. 

Or read a bit more than that or a bit less; whatever Allaah enables you to do. 

This way, you get to read long Nawaafil AND read more of the Qur’aan at the same time Alhamdulillaah.

 Alhamdulillaah, 
It’s *perfectly ok* to read directly from the Qur’aan in non-obligatory Salaah. 

Someone asked Imaam az-Zuhri about reading from the Mus-haf in Ramadhaan. 

He said: 

“The best ones among us used to read from the Mus-hafs…”

 Shaikh Ibn Baaz said:

“The Qur’aan and Sunnah indicate that Qur’aan should be recited in prayer, whether it is from the Mus-haf or from memory. 

It was proven that ‘Aa’ishah radhi Allaahu anhaa  told her freed slave Dhakwaan to lead her in praying qiyaam in Ramadhaan, and he used to read from the Mus-haf. 

al-Bukhaari mentioned this in his Saheeh… “

(Fataawa Islaamiyah, vol.2 – Shaykh Ibn Baaz)

So whether it’s Sunnah or Nafl or Taraaweeh, go ahead and open the Mus-haf and read directly from it. 

And benefit from the Book of Allaah. 

May Allaah accept our ibaadaat, our duaas, our Taubah.

 Ameen. 

And Allaah knows best.

297. The REALITY Of Loh e Qur’aani

By Asma Bint Shameem

The REALITY of Loh e Qur’aani

 “Loh e Qur’aani” is actually a collection of certain words from the Qur’aan called “al-Huroof al-Muqatta’ah” written on a plaque or painting, etc. 

“Al-Huroof al-Muqatta’ah” is the name given to a group of letters which appear at the beginning of certain Surahs of the Qur’aan. 

For example: “Alif Laam Meem” at the beginning of Surah al-Baqarah and others. Or “Alif Laam Raa” at the beginning of Surah Yunus, or 

“Taa Seen” at the beginning of Surah an-Naml and so on. 

What do these letters mean?

It is not known that the Prophet sal Allaahu Alayhi wa sallam interpreted these Huroof Muqatta’ah or explained their meanings to the Sahaabah. 

And that’s why many of the Sahaabah and others after them, abstained from talking about them or attempt to interpret them. 

Those who did attempt to explain them had various different opinions. 

But no one can really say for sure  what they mean. 

Only Allaah holds the true knowledge of these letters. 

Are these letters ‘SPECIAL’ or have ‘SECRETS’ behind them?

The WHOLE of the Qur’aan, EACH  and EVERY WORD is ‘SPECIAL’ and there are NO ‘SECRET MEANINGS’ hidden behind these Huroof, as some ignorant people claim. 

Can I read these “Huroof al-Muqatta’aat” by themselves?

As for reading them by themselves, there’s NO PROOF of that from the Sharee’ah. 

There’s no hadeeth of the Prophet and no report of the Sahaabah ever collecting these letters and reading them XYZ times for ANY reason on ANY occasion. 

If it was something good, they would have done it. 

And we would have had the instructions of the Prophet sal Allaahu Alayhi wa sallam regarding it. 

But we don’t. 

So if the Prophet sal Allaahu Alayhi wa sallam didn’t do it, why should we?

*Think about it...*

If no one can say what they mean, then how can we say it’s good to read these words at a certain time or place, a certain number of times etc for such and such reason?

Can I hang them for Barakah?

Since the huroof al -Muqatta’aat are words of the Qur’aan, it’s NOT ALLOWED to hang them for ‘Barakah’ or seek protection from them. 

The words of the Qur’aan are to be READ and UNDERSTOOD and IMPLEMENTED in our lives. 

And NOT to be hung for ‘Barakah’. 

The Qur’aan is a prescription on how to lead a life of righteousness according to the commands of Allaah Subhaanahu wa Ta’aala. 

It’s a book of GUIDANCE. 

It’s NOT for hanging or decorating or 

‘donating’ its rewards to the dead. 

Always remember...

TRUE Barakah comes from the OBEDIENCE of Allaah; NOT from hanging things on the wall. 

Hanging words of the Qur’aan is like if you have a headache, instead of swallowing an analgesic tablet for your pain, you hang it on the wall!

Can I hang them up for Protection?

It’s NOT ALLOWED to hang up or wear ANY part of the Qur’aan for ‘protection’ against harm. 

That comes under the category of ‘amulets’ which are forbidden in Islaam. 

The Prophet sal Allaahu Alayhi wa sallam said:

“Whoever wears an amulet has committed shirk (i.e., associated something with Allaah).” 

(Ahmad and al-Haakim; saheeh by al-Albaani)

The scholars of the Standing Committee said;

“Attaching pieces of paper on which are written verses from the Qur’aan or du’aas to the body or some part of it, or putting them under the bed, etc., is not permitted, because it comes under the category of hanging up amulets which is forbidden by the hadeeth of the Prophet Sal Allaahu Alaiyhi wa Sallam.” 

And they said:

“Anyone who believes that (an amulet) is just a means and that Allaah is the One who brings benefits or causes harm, and that He is the one who brings about the effects of causes is a mushrik in the sense of MINOR SHIRK, because an amulet is not a regular means and it is not prescribed in Islaam; rather it is just something imaginary.” 

(Fataawa al-Lajnah ad-Daa’imah, 22/433-434)

Conclusion

- Hanging up ANY THING with these “al-Huroof al-Muqatta’aat” whether as a plaque or painting or anything else is BID’AH. 

And that’s a HUGE SIN.  

- There’s NO BARAKAH in hanging them. 

-There are NO ‘secret meanings’ hidden in them 

-There’s NO benefit in ‘looking’ at them. 

-These letters and words DO NOT PROTECT you. 

In fact, believing that is SHIRK. 

 And Allaah knows best.

296. Obedience To The Husband

By Asma Bint Shameem

Obedience to the husband is very important and is a means to Jannah. 

The Prophet Sal Allaahu Alaiyhi wa Sallam said:

“If a woman prays her five daily prayers, fasts her month (of Ramadaan), guards her chastity and obeys her husband, it will be said to her: ‘Enter Paradise from whichever of its gates you wish.’” 

(Ibn Hibban; saheeh by al-Albaani in Saheeh al-Jaami’, no. 661). 

So if she wants to study the Deen but her husband does not like that, instead of fighting and arguing about it, things should always be worked out amicably between the husband and wife, without causing tensions and unpleasantness. 

She should try and explain to him nicely at an *appropriate time* when he’s ‘more receptive’ such as when he’s not tired, hungry etc., how much it’s important for her to learn further, how it will affect her positively in understanding of the Deen and that in turn will reflect on her character, her outlook, her upbringing of the kids, etc 

See if she can get an elder, an Imaam or friend etc involved a d they can intervene and make him understand.

She should also make duaa for her husband that Allaah opens his heart 

But after all this if he still refuses to let her study, she should listen to him as long as she understands the basic rules of the Deen. 

That’s because the husband must be obeyed as long as he doesn’t tell the wife to do something haraam or against the Sharee’ah.

But at the same time, the husband should also be understanding and kind and should respect the wife’s wishes to study or any other legitimate wishes she may have. And not abuse his power unjustly. 

The scholars said about this issue:

“It is obligatory to obey your husband unless he tells you to do something sinful. So if a husband tells his wife not to go out to work or to study, she has to obey him, and this will lead to her happiness and salvation."

But the husband should not exploit this right to hurt his wife’s feelings or ignore her opinion or go against her wishes. 

Rather he has to fear Allaah and try to consult with his wife and discuss with her, and explain the shar’i ruling to her, and give her permissible alternatives that will make her happy, develop her potential and achieve some of what she wants.” 

(Islamqa Fatwa # 22397)

And Allaah knows best