490. What Is A Sutrah And Why Is It Important?

By Asma bint Shameem 

A Sutrah is something that’s placed in front of a person when he’s praying. 

It’s a recommendation from the Prophet sal Allaahu Alayhi wa sallam to place a Sutrah whenever we pray. 

He said:

“When one of you prays, let him pray facing a sutrah and let him draw close to it.” (Abu Dawood- Hasan by al-Albaani)

If we're praying by *ourselves* in an open area, like the hall of a Masjid etc, we should try not to pray in the middle of the area where people can come and go and pass in front of us. 

We should try and find a spot behind a pillar, a chair etc. 

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

“If the one who passes in front of a person who is praying knew what (a burden of sin) he bears, it would be better for him to stand for forty rather than pass in front of him.” Abu’l-Nadar – one of the narrators – said: 

“I do not know whether he said forty days or months or years.”

(al-Bukhaari, Muslim)

Placing the sutrah in front of you when praying is mustahabb. 

It should be the height of a the back of a saddle according to the hadeeth of the Prophet Sal Allaahu Alaiyhi wa Sallam. 

 

He said:

"If any of you places something like (the size of) the rear of a camel's saddle in front of him, then performs Salaah, then do not bother about whoever passes beyond that". (Muslim)

That's about the length of a forearm from the fingertips to the elbow. 

But if you can't find anything that's that height then anything will do. 

That's because Allaah says:

"So keep your duty to Allaah (and fear Him) as much as you can..." (Surah at-Taghaabun: 16) 

And the Prophet Sal Allaahu Alaiyhi wa Sallam said:

"If I order you to do something then do as much of it as you are able to". (Muslim)

However if someone didn’t place a sutrah in front of them while praying, then as long as you avoid the area between their feet and their place of sujood, it should be fine. 

The scholars said:

“If the one who is praying has not set up a sutrah, he has no more than the space in which he prostrates. 

This is the most correct scholarly opinion. 

It is permissible for the one who wants to pass in front of him to pass in the space beyond where he prostrates. 

That is because the prohibition mentioned in the hadeeth applies to passing in front of the one who is praying, and what is beyond the place where he prostrates is not counted as being in front of the one who is praying.”

(Islamqa Fatwa # 26182)

Shaykh Ibn ‘Uthaymeen said after mentioning the differences of scholarly opinion concerning the distance within which the worshipper should stop anyone from passing in front of him: 

“The most correct opinion is that it is the distance between his feet and the place where he prostrates. That is because the one who is praying has no right to anything more than what he needs for his prayer. So he does not have the right to prevent the people from (using space) that he does not need.”(Al-Sharh al-Mumti’, 3/340)

What if I’m praying in congregation behind an Imaam? Do I still need the Sutrah?

If you're praying behind the Imaam, you don't need the sutrah because the Imaam's sutrah is your sutrah. 

 And if you came late to the masjid and joined the Jama'ah, then the Imaam finished the Salaah and everyone moved away, and you're left still praying, then in that situation the ulama tell us that if there's a pillar, chair, another person etc, close by then we should move towards that if we can do so, without too much moving. 

But if the potential sutrah is not close by and it involves moving a big distance then we can continue to pray without a sutrah because there's nothing we can do. 

However do try and stop people who are about to pass on from of you as per the instructions of the Prophet 

Sal Allaahu Alaiyhi wa Sallam. 

He said:

"If any of you perform Salaah then do not let anyone pass in front of you. And if someone insists ( on passing) then fight him, for indeed he is Shaytaan". (Muslim)

And Allaah knows best

489. Practicing Witchcraft Is One Of The Most Heinous Sins In Islaam

By Asma Bint Shameem

First of all, although magic is real and that’s part of a Muslim’s belief, we shouldn’t just “assume” that we’re a victim of magic, just because some things are not going our way or we’re facing sickness or other challenges. 

It’s part of a Muslim’s life that we will face tests and tribulations. 

That’s Allaah’s Promise. 

He says:

“Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested?!

And We indeed tested those who were before them.” 

[al-‘Ankaboot:2]

And He says:

 “Or think you that you will enter Jannah without such (trials) as came to those who passed away before you? 

They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, ‘When (will come) the Help of Allaah?’ Yes! Certainly, the Help of Allaah is near!” 

[al-Baqarah:214]

So through tribulations like calamities, sicknesses, hardships, etc Allaah Subhaanahu wa Ta’aala TESTS us to see if we’re patient, REWARDS us if are, RAISES our ranks and FORGIVES our sins. 

And it’s *not necessarily true* when I’m  going through these hardships that someone has *done magic* on me. 

Secondly:

We should ALSO be VERY CAREFUL before we blame or accuse this person or that person, for doing magic on us. 

Practicing witchcraft is one of the *most heinous sins in Islaam.* 

Anyone who performs magic is a either a disbeliever or an extreme evildoer, depending on the way he practices witchcraft. 

And so accusing someone of performing magic means we’re accusing them of Kufr or a very major sin. 

And that’s a very serious allegation for which we will have to answer to Allaah. 

And if it’s not true, then we’re in big trouble. 

So before we blame our “mother-in-law” or the “husband’s family”, or “my jealous cousin/friend/neighbor” etc, we MUST make sure what we’re saying is actually TRUE. 

If ALL tangible reasons, medical tests, psychological problems, social issues, etc  have been eliminated, *then only* do the scholars consider the possibility of magic or possession etc. 

Thirdly:

If it’s *proven* that the 

in-laws are practicing magic, then there’s no need for you to remain in touch with them. 

The ties of kinship only apply to blood relatives. 

So although “you” don’t have to keep in touch with them, they’re still your husband’s and kids’ blood relatives. 

They can keep minimum contact with them or even cut off completely depending on how much they’re involved in this act of kufr. 

May Allaah protect us and our families from all harm. 

And Allaah knows best

488. Lying

By Asma Bint Shameem

Lying is a major sin and is a sign of hypocrisy. 

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

"The signs of the hypocrite are three: when he speaks, he lies, when he makes a promise he breaks it, and when he is entrusted with something he breaks that trust." (al-Bukhaari, Muslim) 

We will be accountable to Allaah for all the lying we’ve done in our lives unless we make sincere Taubah. 

We as Muslims can never lie unless under very specific or severe situations,  for example 

-when life is in danger

- when we want to reconcile among people, 

- during war and 

- when a husband or wife want to please each other.

Umm Kalthoom Radhi Allah anhaa said that the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: 

"He is not a liar who reconciles between people, conveying good messages and saying good things." 

She said: 

“I did not hear him grant any concession concerning anything that the people say of lies except in three cases: reconciling between people, war, and what a man says to his wife, or a woman says to her husband.”

 (Muslim)

And Allaah knows best

487. Eating Less... The Solution To Many Problems

By Asma Bint Shameem

I feel really tired! I can't get up for Fajr! 

I just don't have the energy to do anything! 

I just don't have Khushoo' in my Salaah! 

 I don't know why I yawn so much during my prayers! 

 I can't seem to lose weight! I've tried all the diets in the world but nothing works!

 

Do these remarks sound familiar? Do they remind you of someone?

Do you realize, O Brother/Sister in Islaam, that these conditions are caused by nothing but.....EATING TOO MUCH!

Eating too much is the ROOT of  much of the problems we have today. 

We don't need to eat more than a few bites to stay alive and fit. 

The Prophet sal Allaahu alayhi wa sallam said:

"The son of Adam does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat a few morsels to keep him alive. If he must fill it, then one-third for his food, one-third for his drink, and one-third for air." 

 (al-Tirmidhi --saheeh by al-Albaani)

 

Not only is it bad for the “bodily” health of a person, but overeating is equally bad, rather worse, for his “spiritual” health and wellbeing, as well as for his *Aakhirah*.

Abu Juhayfah said: 

"A man burped in the presence of the Messenger of Allaah (sal Allaahu alayhi wa sallam) 

and he said: 

"Keep your burps away from us, for the one who eats his fill the most in this world will be hungry for the longest time on the Day of Resurrection." 

(al-Tirmidhi --saheeh by al-Albaani)

After hearing that Abu Juhayfah did not eat his fill until he departed from this world; if he ate breakfast he would not eat dinner and if he ate dinner he would not eat breakfast, and he said: "I have not filled my stomach for

thirty years." 

Yet, we force our kids to eat, to finish their plate or just simply stuff themselves until they are full. 

And we do the same ourselves. 

What we don't realize is that, not only is this bad for health, and against the wise teachings of our beloved Prophet (sal Allaahu alayhi wa sallam), but it is this ‘excessive eating’ that is keeping us away from the sincere and focused worship of Allaah that we are searching for.....that Khushoo'....that Sakeenah, the peace that should be there in all our Ibaadaat.

Ibrahim ibn Adham said: 

"Any one who controls his stomach is in control of his deen, and anyone who controls his hunger is in control of good behavior. 

Disobedience towards Allaah is nearest to a person who is satiated with a full stomach, and furthest away from a person who is hungry." 

This is because eating one's fill makes the heart hard, the body heavy, and causes laziness in Ibaadah and work. 

All of us can speak from our personal experiences in Ramadhaan, when standing in Taraaweeh, reading Qur’aan, or

worshiping  Allaah in any way becomes so heavy and difficult if we eat too much.

It was said to Imaam Ahmad: 

"Does a man find any softness and humility in his heart when he is full? 

He said, "I do not think so." 

Eating too much is a sign of a hypocrite. And eating less is a sign of a Muslim. 

The Prophet sal Allaahu alayhi wa sallam said, 

"A believer eats in one intestine (is satisfied with a little food), and a kafir (unbeliever) or a hypocrite eats in seven intestines (eats too much)."(al-Bukhaari)

 

And that is why the Prophet (sal Allaahu alayhi wa sallam) and his companions used to go hungry from time to time, even if they had enough food. 

And that’s one of the wisdoms behind regular fasting. 

Umm-ul-Momineen Aaishah radhi Allaahu anhaa said: 

"From the time of their arrival in Madeenah up until his death, the family of Muhammad never ate their fill of bread made from wheat three nights in a row."

(Bukhaari) 

 

Some people argue that as long as what they are eating is “Halaal”, they can eat whatever they want, whenever they want and in whatever quantity they want. 

But Allaah *condemns* everyone who is extravagant, *even in things that are permissible*:

 "and eat and drink but waste not by extravagance, certainly He (Allaah) likes not those who waste by extravagance"

[al-A'raaf 7:31] 

 

Umar Radhi Allaahu anhu said: 

"By Allaah, if I wanted I could wear the finest clothes among you, and eat the best food, and have the most luxurious life. 

But I heard that Allaah will condemn people for some of their actions and said:

"You received your good things in the life of the world, and you took your pleasure therein. 

Now this Day you shall be recompensed with a torment of humiliation, because you were arrogant in the land without a right, and because you used to rebel against Allaah's Command (disobey Allaah)"

(Surah al-Ahqaaf :20)

 

BENEFITS of Eating LESS

The Ulama point out multiple benefits of eating in moderation. 

Eating less keeps the body healthy and light, 

keeps the heart soft, 

increases memory, 

weakens desires, and 

disciplines the soul;

while excessive eating brings about the opposite of these praiseworthy qualities.

Haatim al-Taa'iy said: 

"If you give your stomach and your private part what they ask for, you will end up regretting it."

(Fath al-Baari) 

 

In fact, the Ulama say that if a person eats so much food that it harms him, then this is haraam. (Fataawa al-Lajnah al-Daa'imah (22/329). 

That is because anything that harms is not allowed in Islaam. 

Allaah says:

"Do not kill yourself...." (Surah al-Nisaa':29) 

Also, the Prophet sal Allaahu alayhi wa sallam said: 

"There should be no harming or reciprocating harm."

(al-Haakim --saheeh by al-Albaani)

 

There’s nothing wrong with enjoying good food and drinks. 

These are also awesome blessings of Allaah upon us. 

But we shouldn’t make “food” our 

*”goal”*  in life. 

Rather, we consider our food and drink a MEANS to something else...

A means to keep our bodies healthy so that we may WORSHIP our Rabb in the BEST manner possible... 

the kind of worship that will make us qualified for the honor of this life and happiness of the Hereafter. 

Sufyaan al-Thawri said: 

"If you want your body to be healthy and to sleep less, then eat less."

Therefore, if we're not hungry, we shouldn't eat.  

And if we're not thirsty, we shouldn't drink. 

And the wisdom behind whatever the Prophet sal Allaahu alayhi wa sallam said or did 1400 years ago is being proven now with science, and it shows the truthfulness of his Prophethood and the beauty of our beautiful Deen, Islaam...the perfect way of life. 

 

If we follow the instructions of the Prophet Sal Allaahu Alaiyhi wa Sallam of filling our stomachs one third with food, one third with drink and leave one third for air, we would have no problems or issues regarding weight gain. 

Isn’t that exactly what “portion control” is all about? 

The weight loss industry is a multi-billion dollar business. 

Obesity is a major American tragedy, affecting millions of people of all ages. 

Overeating is leading people to all sorts of illnesses and diseases; from heart disease to diabetes, arthritis to asthma, from nightmares and insomnia to depression and anxiety, just to name a few.

 

When it comes to eating better, less is definitely more. 

Eating less is the perfect way to lose those extra pounds we have been trying to shed all these years.

While we were trying so hard and looking every place under the sun to lose that weight, we forgot to look right under our noses.....

We forgot that the best and most perfect diet is to follow the Sunnah of the Prophet sal Allaahu alayhi wa sallam and his guidelines regarding eating.

 For, indeed, it is only his way that is the best and his guidance that is perfect.

And Allaah knows best

486. Allah's Greatest Name

By Asma bint Shameem 

Allaah Subhaanahu wa Ta’aala says:

“And to Allaah belongs the most beautiful names, so call on Him by them.” [Surah al-Aa’raaf:180]

All of Allaah’s Names are Most Excellent and His Attributes are Perfect and Sublime. 

And we should make duaa using these Beautiful Names and call upon our Rabb with using them. 

But of these Beautiful Names is *That One Special Name that is the Greatest Name of Allaah Subhaanahu wa Ta’aala (al-Ism al-Aadham)*.

And if one calls upon Allaah with that Name, his duaas would be accepted, and if one asks with it, he would be answered. 

1. Anas radhi Allaahu anhu said that he was sitting with the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam and a man was praying then he said in supplication: 

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِأَنَّ لَكَ الْحَمْدُ لَا إِلَهَ إِلَّا أَنْتَ الْمَنَّانُ بَدِيعُ السَّمَوَاتِ وَالْأَرْضِ يَا ذَا الْجَلَالِ وَالْإِكْرَامِ يَا حَيُّ يَا قَيُّومُ "

“O Allaah, I ask You by virtue of the fact that all praise is due to You; there is no god but You alone, and You have no partner or associate, the Bestower, the Originator of the heavens and the earth, the Possessor of majesty and honour, O Ever-Living, O Sustainer.”

The Prophet sal Allaahu Alayhi wa sallam said: 

“He has asked Allaah by *His Greatest Name* which, if He is called upon thereby He answers and if He is asked thereby He gives.”

(at-Tirmidhi (3544), Abu Dawood (1495), an-Nasaa’i (1300) and Ibn Maajah (3858). saheeh by al-Albaani)

2. Buraydah ibn al-Husayb radhi Allaahu anhu said that the Prophet sal Allaahu Alayhi wa sallam heard a man saying: 

اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنِّي أَشْهَدُ أَنَّكَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الْأَحَدُ الصَّمَدُ الَّذِي لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ 

“O Allaah, I ask You by virtue of the fact that I bear witness that You are Allaah, there is no god but You, the One, the Eternal Refuge, Who neither begets nor is born, nor is there to Him any equivalent.”

The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam said: 

“He has indeed asked Allaah by *His Greatest Name*, which if He is asked thereby, He gives and if He is called upon thereby, He answers.”

(at-Tirmidhi (3475), Abu Dawood (1493), Ibn Maajah (3857); saheeh by al-Albaani)

3. The Prophet sal Allaahu Alayhi wa sallam said:

“The Greatest Name of Allaah is in three soorahs of the Qur’aan: al-Baqarah, Aal ‘Imraan and Ta-Ha.”

(Ibn Maajah (3856); hasan by al-Albaani)

*What Name is Allaah’s Greatest Name?*

No one knows what Name of Allaah is His Greatest Name (al-ism al-Aadham)

That knowledge is kept *hidden* from us. 

The scholars have different opinions about WHICH Name (or Names) is al-Ism al-Aadham. 

Some said it is “Allaah”. 

Some said it’s al-Hayy al-Qayyoom. 

Some included other Names. 

Shaykh al-Albaani said:

“It should be understood that the scholars differed as to which is the greatest name of Allaah, and there are *fourteen* views, which were listed by al-Haafiz in al-Fath, followed by the evidence for each view.”

*WHY was this name kept hidden from us?*

As Muslims we believe that our Rabb, Allaah Subhaanahu wa Ta’aala, is Most-Wise and 

Most-Knowledgable.

He does not do anything except that it’s based on His Ultimate Knowledge and Complete Wisdom.

The reason WHY the Greatest Name of Allaah is kept hidden from us is the SAME REASON why the “exact night” of Laylatul Qadr is hidden from us and why the “hour of acceptance” of duaa on Fridays is hidden from us.

And the reason is that Allaah wants us to STRIVE in His worship. 

He wants us to PUSH ourselves and WORK HARD so that we can earn more REWARDS this way by doing more worship and good deeds.  

If the timing of Laylatul qadr was known to us, we would only worship Allaah THAT night and not any of the other nights. 

And we would be “satisfied” with that. 

And if the exact “hour of acceptance of duaa” on Fridays was known to us, we would make duaa ONLY in that hour and not make duaa and ibaadah the rest of the day.

Similarly Allaah Subhaanahu wa Ta’aala has kept the knowledge of al-Ism al-Aadham hidden from us so that we can STRIVE in our worship and call upon Him using ALL His Beautiful Names and Perfect Attributes. 

Amazing how our Rabb, the Most Merciful, the Most Generous, gives us opportunities to earn rewards and have our sins forgiven. 

485. In Surah Kahf People Have a Dog With Them, Does It Mean It's Allowed To Keep Dog As Pet?

By Asma bint Shameem 

Just because a dog is mentioned accompanying the People of the Cave, does not mean that it’s allowed to keep a dog as a “pet” just like that. 

That’s because the Prophet sal Allaahu Alayhi wa sallam CLEARLY prohibited us from keeping dogs as pets UNLESS there’s a valid Shar’ee need for that. 

The Prophet sal Allaahu Alayhi wa sallam said:

"Whoever keeps a dog, his good deeds will decrease every day by one qeeraat (meaning a very large portion), unless it is a dog for herding sheep, farming or hunting." (al-Bukhaari 2145)

In another hadeeth he Sal Allaahu Alaiyhi wa Sallam said:

“Whoever keeps a dog, except a dog for herding livestock or a dog that is trained for hunting, TWO qiraats will be deducted from his reward each day.” 

(Muslim 2978)

And he Sal Allaahu Alaiyhi wa Sallam also said:

“The angels do not enter a house in which there is a dog or an image.” 

(Ibn Maajah 3640 -- saheeh by al-Albaani)

The prohibition in these ahaadeeth is *vividly clear*. 

So the fact that the dog was with the People of the Cave does NOT mean that it’s allowed to keep dogs as PETS. 

How can I say that?

Let’s look at some points.

1. Allaah is mentioning a *“specific circumstance”* where a dog *happened* to accompany the young men when they escaped the tyrant king. 

It’s just a matter-of-fact information. 

That’s not any evidence that Allaah is  “approving” or “encouraging” us to keep dogs as pets. 

Just because Allaah mentions a dog in that story does not mean that it’s allowed for ALL time to come till eternity!

2. Even if the young men had the dog with them, that still doesn’t mean that it’s allowed to keep dogs as pets. 

That’s because the dog was NOT INSIDE the cave; rather he lay at the *entrance* and he was GUARDING the youth.

Allaah tells us:

وَكَلْبُهُم بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ

“their dog stretched his forelegs ‘at the entrance’" (Surah al-Kahf: 18)

And it’s *allowed* to keep dogs for  “GUARDING” purposes as per the authentic hadeeth of the Prophet Sal Allaahu Alaiyhi wa Sallam quoted above. 

Imaam Ibn Kathir said:

“Ibn Jurayj said “He was *guarding* the door for them.” 

It was his nature and habit to lie down at their door as if guarding them. 

He was sitting outside the door, because the angels do not enter a house in which there is a dog, as was reported in As-Saheeh, nor do they enter a house in which there is an image, a person in state of ritual impurity or a disbeliever, as was narrated in the Hasan Hadeeth.

The blessing they enjoyed extended to their dog, so the sleep that overtook them overtook him too. 

This is the benefit of accompanying good people, and so this dog attained fame and stature.” 

(Tafseer Ibn Katheer)

3. Even if keeping a dog as a pet was allowed in the Sharee’ah of that time thousands of years ago, ALL the legislation of previous Prophets has been ABROGATED by the Sharee’ah that the Prophet Sal Allaahu Alaiyhi wa Sallam brought. 

4. Besides all that, we need to remember that the Qur’aan including Surah al-Kahf, was revealed to the Prophet Sal Allaahu Alaiyhi wa Sallam. 

And he was the one who *understood* the Aayaat of the Qur’aan the *best*, and knew *exactly* what each Aayah  meant, *exactly* what is allowed and what is not. 

No one on the face of the earth understood that more than him.

Yet he FORBADE keeping a dog as a pet, and *warned* against doing so.  

Had it been permissible to keep a dog as a pet, the Prophet Sal Allaahu Alaiyhi wa Sallam would surely not have discouraged it in such strong words, and would not have said anything against it. 

We must follow him Sal Allaahu Alaiyhi wa Sallam and his teachings.

We must hold on to that which he brought and stay away from anything that he forbade, even if it goes against our desires or wishes or “logic”.

*There’s NOTHING more perfect than the laws of Allaah and there is no guidance better than the guidance of our beloved Prophet Sal Allaahu Alaiyhi wa Sallam.*

 

Don't just *“READ”* Surah 

al -Kahf every Friday....

🔺*UNDERSTAND*

🔺*REFLECT*

🔺*IMPLEMENT*

484. What To do After An Argument?

By Asma bint Shameem

We all get into quarrels and arguments one time or another. 

And then we *regret* it later. 

Sometimes we just can’t avoid them....

*BUT....* 

Did you know that there’s something you CAN do AFTER an argument...?

Something that will not only be an *expiation* for that quarrel but also be a source of *rewards* for you?

The Prophet sal Allaahu Alayhi wa sallam said:

*“Performing two rakah is an expiation for any quarrel.”* 

(hasan by Shaikh al-Albaani in as-Saheehah)

Subhaan Allaah, how Allaah Subhaanahu wa Ta’aala gives us opportunities to get our sins forgiven and earn rewards, even after something like an argument!

Note that this expiation includes all the insults, the bad words, all the name calling...

Imam as-San’aani said in explanation of this hadeeth:

”That is: a dispute and insult. So it is necessary for the one who argues and insults [another] that he expiates it.

(Two Rak’at): it is as if the two rak’aat expiate the sin of obscenity. 

As for the right of the one he insults, then it is not dropped except by his pardoning… ”

[Tanweer Sharh Jami as-Sagheer (5/89)]

Shaikh Abdur Ra’uf Al-Manawee commented on this hadeeth saying:

“First a person should perform *wudhu* which diminishes the anger. 

Then he should pray the two rak’ah.”

[Faydul Qadir hadeeth # 3355]

So the next time you get into an argument with someone....

STOP. 

Make wudhu. 

And pray two rak’aat. 

 

Your prayer will be an expiation for you. 

Obviously we should avoid unnecessary bickering and arguments at *all times* and in *all circumstances*. 

But if you do get into one, remember to revive this beautiful Sunnah and earn rewards for yourself. 

REMEMBER....

It's NOT about *winning* the *”argument”*. 

It's about *winning* the *HEART* 

And Allaah knows best

483. Sincere Taubah

By Asma Bint Shameem

Once a person regrets the sin, has made sincere Taubah and resolved never to go back to it, then Allaah Subhaanahu wa Ta’aala is Most Merciful.

He forgives those who are sincere in seeking repentance and does not hold them accountable for that sin. 

Allaah says: 

“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful” [al-Zumar 39:53] 

Allaah will forgive ALL sins, major OR minor, IF a person is sincere and makes taubah. Even the worst of the sins, that is, shirk. Allaah will forgive the person if he makes taubah before he dies. 

The Prophet sal Allaahu Alayhi wa sallam said:

“The one who completely repented of sin is like the one who has not sinned at all.”

(Ibn Maajah 4250; Hasan by al-Albaani)

Ibn Taymiyah said: 

“No sin is too great for Allaah to forgive for the one who repents, rather He forgives shirk and other sins for those who repent.”

Allaah said in a Hadeeth Qudsi: 

‘O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. 

O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you and I would not mind.’” (saheeh by al-Albaani in Saheeh al-Tirmidhi) 

So NEVER EVER lose hope with Allaah Subhaanahu wa Ta’aala. 

However after repenting, Shaytaan will cause you to doubt the Almighty's Mercy.

Don't despair . 

Don’t fall for his trick! 

Have good hopes with Allaah and do your best never to repeat any of the mistakes of the past. 

Remember, Allaah’s Mercy and Forgiveness is GREATER than ANY sin we make.

482. Difference Between Travelling And Driving

By Asma Bint Shameem

First of all, we should understand that there’s a difference between “traveling” and “driving”. 

Traveling is when someone travels from his or her home town to another city. 

But “driving” means you’re going from one place to another *within* your own town. 

That’s not considered “travel”. 

And you don’t “have” to have a “mahram” for going from one place to another within your own city like going to the store or a class in the masjid or to visit your parents etc.

But it’s good to go with a group of women if you are going there in a taxi or being driven by a chauffeur. 

And Allaah knows best

481. Want To Be In Allah 's Protection

By Asma bint Shameem 

Want to be under Allaah’s protection *EVERY SINGLE TIME* you leave your house? 

Then say the following duaa, and you’ll have NOTHING to worry about. 

The Prophet sal Allaahu Alayhi wa sallam said:

“Whoever says – i.e., when he leaves his house - 

باسْمِ اللَّهِ ، تَوَكَّلْتُ على اللَّهِ ، وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ باللَّهِ 

Bismillaah, tawakkaltu ‘ala Allaah, wa laa hawla wa laa quwwata illa Billaah 

(In the name of Allaah, I put my trust in Allaah and there is no power and no strength except with Allaah)”, 

it will be said to him: 

You are taken care of and you are protected and guided, and the devils will move away from him, and one devil says: What can you do with a man who has been guided, taken care of and protected?”

(Abu Dawood,  al-Tirmidhi - saheeh by al-Albaani)

What a beautiful and comprehensive duaa!

“guided, taken care of and protected”?!

Allaahu Akbar!

By saying this duaa sincerely from the heart, Allaah Subhaanahu wa Ta’aala protects us and guides us and keeps the Shayaateen away from us. And takes care of our affairs. Alhamdulillaah!

Memorize this duaa. 

And teach it to your kids. 

Say it every time you leave your house. 

*Hold your head up high* and be PROUD to be a MUSLIM. Alhamdulillaah. 

You have NOTHING to worry about. 

Say this duaa every time you leave your home and be in the *protection of your Rabb EVERY SINGLE DAY*. 

After all, who can harm you if Allaah is with you?

480. Can Men Wear Gold Ring

By Asma Bint Shameem

 Yes it’s allowed for men to wear a ring of any metal except gold. 

That’s because the Prophet sal Allaahu Alayhi wa sallam specifically forbade that for men. 

Shaikh Ibn Uthaymeen was asked about men wearing rings made of platinum.

He said:

“This is allowed on two conditions:

That it is not an extravagance on the part of one who cannot afford to wear this kind of jewellery

That it should not cause any kind of fitnah (temptation), such as the man being young and perhaps causing fitnah by wearing it.

The basic principle with regard to clothing is that everything is permissible except gold rings, which are haraam for men as is well known.”

(Islamqa Fatwa # 4021)

And Allaah knows best.

479. Can I Offer Prayer Early ,Before The Time Begins If I M In Rush Or Too Tired?

By Asma bint Shameem 

*It’s not allowed to pray before the time begins, EVEN if it’s the SUNNAH prayer associated with that particular prayer.*

Praying earlier than it’s time is ONLY VALID under certain specific Shar’ee excuses like traveling, sickness etc and that applies only for specific prayers. 

This concession of praying earlier than its time is NOT applicable if I’m too tired or just because I’m in a “rush”.

Allaah says:

“Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours”

(Surah al-Nisaa:103)

Here Allaah is telling us that each prayer has its FIXED time and it must be prayer according to those times. 

So you MUST wait for the time to begin before you can pray. 

If someone does pray before the time deliberately,  that prayer will NOT count. 

They would NOT have discharged the duty of obligatory Salaah. 

And they would have to pray the Fardh again. 

Shaikh Ibn Uthaymeen said:

“Prayer offered before its time is NOT VALID, according to the *consensus* of the Muslims. 

When a person offers a prayer before its time: 

-if he does that deliberately, then the prayer is invalid and he is not free of sin.

-If that was not done deliberately, and he did it because he thought that the time for prayer had begun, then it is not a sin, and his prayer is regarded as naafil, but he has to REPEAT it because one of the conditions of the prayer is that it be done at the right time.”

(al-Sharh al-Mumti’, 2/88)

And Allaah knows best

478. Don’t Say A Single Word During The Khutbah

By Asma bint Shameem 

Once the Imaan ascends the minbar and says salaam, there can not be any more talking. 

We should keep absolutely quiet and listen to the khutbah. 

If we say a single word, our Jumu’ah is null and void. 

PROOF:

Abu’l-Darda’ radhi Allaahu anhu said: 

“The Prophet Sal Allaahu Alaiyhi wa Sallam sat on the minbar and addressed the people, and he recited a verse. 

Ubayy ibn Ka’b was next to me, so I said to him: “O Ubayy, when was this verse revealed?” 

But he refused to speak to me, so I asked him again and he refused to speak to me, until the Prophet Sal Allaahu Alaiyhi wa Sallam came down (from the minbar). 

Then Ubayy said to me: “You have gained nothing from your Jumu’ah except idle talk.” 

When the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam had finished (the prayer), I went to him and told him (what had happened). 

He said: “Ubayy was right. When you hear your imam speaking, then keep quiet and listen attentively until he has finished.” 

(Ahmad, Ibn Maajah —saheeh by al-Albaani)

*Don’t even tell others to keep quiet *

Even if others are talking we are NOT supposed to tell them to keep quiet. 

Because if we do, that also counts as ‘laghw or idle-talking’. 

The Prophet sal Allaahu Alayhi wa sallam said:

“If you say to your companion when the Imaam is preaching on Friday, ‘Be quiet and listen,’ you have engaged in idle talk.” (al-Bukhaari, Muslim)

But we *can* gesture to them to keep quiet such as by placing the finger on the lips, etc. without speaking. 

*Exceptions* 

The ONLY exception is if there’s an URGENT need; so the Imaam can talk to the people or someone can address the Imaam. 

Or if there’s some emergency, like someone fainted or fell and hurt themselves. etc. 

*We CANNOT even say Salaam or Wa Alaikum Assalaam *

We shouldn’t even say salaam to the people once the khutbah starts and if someone says salaam to you, you should NOT answer. 

Shaykh Ibn ‘Uthaymeen said: 

“It is haraam to give salaams during the Friday khutbah, so it is not permissible for one who enters the masjid whilst the imam is delivering the khutbah to give salaams, and it is also haraam to return the greeting.”

(Fataawa Ibn ‘Uthaymeen, 16/100)

*What about sneezing?*

If you sneeze say Alhamdulillaah *quietly* to YOURSELF. 

And if someone else sneezes, *ignore* that and do NOT say yarhamukallaah. 

Otherwise it counts as ‘talking’ 

Shaikh ibn Uthaymeen said:

“If a member of the congregation sneezes on Friday, he should say “al-hamdulillah” silently. 

If he says it out loud and the people around him hear him, it is not permissible for them to say “Yarhamuk Allah” to him.”

(ash-Sharh al-Mumti‘, 5/109)

*Can I say Ameen to the Imaam’s duaas?* 

*Or send salutations on the Prophet sal Allaahu Alayhi wa sallam?* 

When the Imaam makes duaa, we can say Ameen QUIETLY to ourselves so no one hears. 

And if the Prophet sal Allaahu Alayhi wa sallam is mentioned during the Khutbah, we send salaams on him SILENTLY. 

Sheikh Saleh al-Munajjid said:

“The khutbah and listening to it, form an obligatory (waajib) form of dhikr which is prescribed for a short and specific time, during which focusing on the khutbah takes precedence over focusing on any other kind of good deed or worship.

 Saying “Ameen” to the imaam’s du’aa’ and sending blessings on the Prophet Sal Allaahu Alaiyhi wa Sallam if he is mentioned during the khutbah, should be done silently by the members of the congregation, not out loud.”

*What about tasbeeh and other dhikr?* 

We cannot say ANY form of dhikr, or duaa while the Imaam is speaking or use prayer beads either. 

Shaikh Salih al-Munajjid said:

“The same applies to all adhkaar (dhikr) such as istighfaar or tasbeeh(saying Subhaan Allaah) etc. It is not permissible to say them out loud (during Jumu’ah khutbah)” 

*What to do if others are talking near you?*

If others are talking near you, just get up and change your spot. 

DO NOT spoil your Jumu’ah by telling them to keep quiet. 

*It’s not worth it.* 

And Allaah knows best.

477. Difference Between Fardh, Waajib, Sunnah And Nafl

By Asma bint Shameem 

Basically our ibaadaat are divided into TWO categories:

1. Obligatory ibaadaat

These are also called FARDH.  

It is compulsory that we carry out these obligatory acts; otherwise we will be sinful.

And of course if we do them, we get rewarded for doing them. 

2. Non-obligatory ibaadaat.

These are the VOLUNTARY ibaadaat and they’re also called Nafl ibaadaat. 

If we do these acts of voluntary ibaadaat, we get rewarded for doing them but if we don’t do them, we are *not* sinful. 

So our ibaadaat are either:

1.  Fardh which means ‘Obligatory’

2. Nafl which means ‘voluntary’

Now, FROM the voluntary or NAFL ibaadaat, there were certain ibaadaat that the Prophet Sal Allaahu Alaiyhi wa Sallam PREFERRED over others. 

And he LOVED to do these Nafl ibaadaat a lot. 

These are called SUNNAH. 

So Sunnah ibaadaat are in reality a kind of NAFL ibaadah. 

AND not only that, but FROM the SUNNAH there are certain ibaadaat that the Prophet sal Allaahu Alayhi wa sallam did very REGULARLY and did not give them up EVEN THOUGH, he knew very well that they were NOT FARDH. 

These are called “Sunnah 

al-Mu’akkadah”.

Example: the two Sunnah before Fajr. 

Or the Sunnah after Maghrib. 

And those acts of NAFL ibaadaat that the Prophet Sal Allaahu Alaiyhi wa Sallam did only SOME times and did NOT do at other times are the non Mu’kkadah Sunnah.  (Ghair Mu’akkadah)

Example: the four Sunnah before Asr.

Or the Sunnah before Ishaa. 

*But then what is Wajib ?*

The majority of the ulama say that there’s NO DIFFERENCE between fardh and wajib. And BOTH mean the same thing; both imply ‘obligation’. 

The Hanafis think there’s a slight difference between fardh and wajib. 

To them, fardh is of an obligation of a higher degree while wajib is also an obligation but of a lesser degree. 

“The companions of Abu Haneefah claimed that fardh is that which is proven to be obligatory on the basis of definitive evidence, and waajib is that which is proven to be obligatory on the basis of ambiguous evidence.” 

(Qawaati‘ al-Adillah fi’l-Usool (1/131)

However ALL the ulama including the Hanafis, agree that if we don’t do an act that’s wajib, then we’re sinful and if we do it, we’re rewarded. 

So basically, the difference is really of ‘wording’ and nothing more. 

May Allaah enable us to love ALL ibaadaat and perform the obligatory AND the Nafl as much as possible. Ameen. 

And Allaah knows best

476. All About Tahiyyat Al-Masjid

By Asma bint Shameem

Tahiyyat al-Masjid is the prayer we read when we enter the masjid as a "greeting" to it. It comprises of two rakaat prayer and is a super easy means of earning rewards as well as the pleasure of Allaah Subhaanahu Wa Ta'ala. 

So let's see what it's all about. 

It's an instruction of the Prophet Sal Allaahu Alaiyhi wa Sallam. 

He said:

"When one of you enters the masjid, let him not sit down until he has prayed two rak'ahs." (al-Bukhaari, Muslim)

It is a HIGHLY RECOMMENDED Sunnah (mu'akkadah). 

Shaykh Ibn 'Uthaymeen said: 

"The view that Tahiyyat al-masjid is obligatory is a strong view, but the more likely to be correct is the view that it is a confirmed Sunnah (Sunnah mu'akkadah)." (Majmoo' al-Fataawa)

And ibn Hajar said: 

"The scholars are unanimously agreed that the command in this case is a recommendation (as opposed to an obligation)."

It's the FIRST THING we should do when we enter the masjid

Since the Prophet Sal Allaahu Alaiyhi wa Sallam specifically told us not to sit down before we pray these two rak'aat, the FIRST THING we should do when we enter the masjid, is to enter with our right foot, say the Sunnah Dua that's recommended upon entering the masjid, then IMMEDIATELY PROCEED to pray the two rak'aat of Tahiyyat al-Masjid before sitting down, and even before saying salaam to the people or doing anything else. 

Ibn al-Qayyim said: 

"According to the Sunnah of the Prophet Sal Allaahu Alaiyhi wa Sallam,one should perform the prayer of  Tahiyyat al-Masjid before greeting the people inside the masjid.Performing the prayer of Tahiyyat-ul-Masjid should be done BEFORE greeting people since it is the RIGHT of Allaah, the Exalted; while greeting worshippers is the right of people. Indeed, the *Right of Allaah*, the Exalted should be given precedence over that of people."

Our role models are the honorable Sahaabah and the very first thing they would do upon entering the masjid, was to perform the prayer of Tahiyyat al-Masjid,  and THEN they would go greet the Prophet Sal Allaahu Alaiyhi wa Sallam and the others.

Once a Bedouin entered the masjid and prayed but he did not perform the Rukoo' and Sujood properly. 

Then he came and greeted the Prophet Sal Allaahu Alaiyhi wa Sallam  with Salaam. 

The Prophet Sal Allaahu Alaiyhi wa Sallam greeted him back and said: 

"Go back and pray, for you have not prayed." (Bukhaari, Muslim)

In this hadeeth, the Prophet Sal Allaahu Alaiyhi wa Sallam only criticized the Bedouin for not performing the prayer properly. 

He did not admonish him for not greeting the Prophet first, before praying Tahiyyat al-Masjid. 

Had it been proper to greet the people first, before praying Tahiyyat al-Masjid, surely the Prophet sal Allaahu Alayhi wa sallam would have corrected the man and would have told him to do so. 

Regarding this issue ibn al-Qayyim says:

"Therefore when a Muslim enters a masjid and there are people inside it, he has three due greetings to be offered respectively. 

First, he should recite the supplication of entering the mosque.  

Second, it is recommended for him to perform the two-Rak'ah prayer of Tahiyyat-ul-Masjid. 

Third, he should greet the people inside the masjid." 

(Zaad Al-Ma'aad)

 QUESTION?

What if we enter the masjid at times when it's prohibited to pray?

Yes, it’s true that the Prophet Sal Allaahu Alaiyhi wa Sallam has prohibited praying nawaafil after Fajr until sunrise and after Asr until Maghrib. 

However, this is a *GENERAL* prohibition and NOT something absolute. 

Therefore, it is ALLOWED to pray Tahiyyat al-Masjid even during these prohibited times because there is a SPECIFIC REASON for this prayer (that is, entry into a masjid). 

The scholars of the Standing Committee said:

“The Sunnah for the one who enters the masjid  at ANY time is to pray tahiyyat al-masjid, because of the general meaning of the words of the Prophet Sal Allaahu Alaiyhi wa Sallam: “When one of you enters the mosque, let him not sit down until he has prayed two ra ‘ahs. Saheeh – agreed upon.”

[Fataawa al-Lajnah ad-Daa’imah (7/137)]

Shaikh Ibn Uthaymeen said: 

“If a person enters the masjid after Fajr prayer or after ‘Asr prayer, he should not sit down until he has prayed two rak’ahs, because there is a reason for this prayer.”

(Majmoo’ Fataawaa 14/344)

QUESTION? 

What to do if the Salaah has already started?

If the prayer has already started, then we should join the Jama'ah and Tahiyyat al-Masjid is WAIVED in this situation. 

Here, Tahiyyat al-Masjid is not necessary because the point is to perform two Rak'aah before sitting, and this takes place by performing ANY two Rak'aah prayer. 

QUESTION?

What if it's Jumu'ah and the khutbah is going on?

Sometimes we get to the masjid a little late for Jumu'ah and the khutbah has already started. 

In this situation, although listening to the khutbah is important, we should still pray Tahiyyatul-Masjid, but we should make them short and quick. 

That's the instructions of the Prophet Sal Allaahu Alaiyhi wa Sallam. 

Sulaik al-Ghatfani radhi Allaahu anhu came to the masjid on Friday while the Prophet Sal Allaahu Alaiyhi wa Sallam was delivering the Khutbah. 

The Prophet Sal Allaahu Alaiyhi wa Sallam asked him: 

"Did you offer the Salah?" 

He said: 'No'. 

He told him: "Pray two Raka'h and make them quick". 

And then he said: 

"If one of you comes to the masjid on the day of Jumu'ah and Imam is delivering the Khutbah, he should pray two Raka'h and make them quick." 

(al-Bukhaari and Muslim).

 QUESTION?

 What if I enter the masjid and the adhaan is being called? 

Sometimes just as we enter the masjid, we hear the adhaan. 

In this situation, should we pray Tahiyyatul-Masjid or should we reply to the adhaan, which is also something the Prophet Sal Allaahu Alaiyhi wa Sallam recommended us to do?

The ulama tell us that we should reply to the adhaan and *keep standing* until the adhaan is finished. 

Then once the adhaan is over, we can pray the two rak'aah of Tahiyyat al-Masjid.

This way we get double rewards...one for replying to the adhaan and the other for praying Tahiyyat al-Masjid

Shaikh Ibn Uthaymeen said:

"It is preferable for him to repeat after the muezzin, then make du'aa' after that as narrated (in the Sunnah), then pray Tahiyyat al-Masjid." 

(Fataawa Arkaan al-Islam)

QUESTION?

What if it's the adhaan for the khutbah of *Jumu'ah*? 

Should we still repeat the adhaan first or do Tahiyyat al-Masjid first for fear of missing the khutbah?

Shaikh Ibn 'Uthaymeen said:

"In this case he should pray Tahiyyat al-Masjid (and not repeat the adhaan) so that he can then listen to the khutbah. 

The basis for saying that was that listening to the khutbah is *obligatory* whereas repeating after the muezzin is *not* obligatory, so observing that which is obligatory takes prioirty over observing that which is not obligatory."  

(Fataawa Arkaan al-Islam)

QUESTION?

What if there's only enough time to pray the Sunnah before the Jama'ah (congregation) starts? 

Can I combine Tahiyyat al-Masjid with my regular Sunnah prayers?

Yes, although it's allowed to read the regular Sunnah prayer upon entering the masjid along with the intention to read Tahiyyat al-Masjid, it's better that we pray Tahiyyat al-Masjid separately and the Sunnah *separately* because obviously the more prayers we do, the more rewards we'll get.

But if there's not enough time to do them separately then it's better to do the Sunnah with the niyyah of Tahiyyat al-Masjid as well. 

QUESTION?

Is Tahiyyat al-Masjid due in a musalla, Eid hall, etc?

No there's no need to pray Tahiyyat al-Masjid in a musalla, prayer rooms in schools and hospitals or Eid halls, etc because Tahiyyat al-Masjid is only due in a MASJID. 

The Ulama of the Standing Committee said:

"A masjid is a place that has been set aside for offering the obligatory prayers on a permanent basis and is devoted for that purpose. 

A prayer room or prayer place (musalla) is a place that is used for prayer occasionally, such as the 'Eid prayers, funeral prayers and so on, and it is not set aside as a waqf for the five daily prayers. 

It is not Sunnah to offer the prayer to "greet the masjid" when entering a musalla; rather it is Sunnah to offer this prayer when entering a masjid." (Fataawa al-Lajnah ad-Daa'imah)

QUESTION?

Should we pray Tahiyyat al-Masjid even in Masjid al-Haraam?

If we are entering Masjid al-Haraam with the niyyah of *tawaaf*, whether for Umrah or Hajj or voluntary Tawaaf, then we can proceed with the tawaaf without having to pray Tahiyyat al-Masjid. 

But if we're going to Masjid al-Haraam for prayer, reading Qur'an or attending a lesson etc then we should pray Tahiyyat al-Masjid, because after all, Masjid al-Haraam is still a masjid. 

 

Shaikh Ibn Uthaymeen said:

“Masjid al-Haraam is like any other masjid: the one who enters it to pray, listen to a reminder and so on should pray two rak’ahs, as in any other masjid, because of the general meaning of the words of the Prophet Sal Allaahu Alaiyhi wa Sallam: “When one of you enters the masjid, let him not sit until he prays two rak’ahs.” Narrated by al-Bukhaari (1167). 

But if he enters the masjid to do tawaaf, such as a person who is doing ‘umrah and enters the mosque to do the tawaaf of ‘umrah, or to do a voluntary tawaaf, then in this case the tawaaf replaces the two rak’ahs  for greeting the mosque, because when he does tawaaf he is going to pray two rak’ahs after tawaaf.”

[Majmoo’ Fataawa Ibn ‘Uthaymeen (22/286)]

And Allaah knows best