WHAT IS THE IMPORTANCE OF Tazkiyyah?
Tazkiyah means The purification of one’s heart and the soul.
“Allah conferred indeed a great favor on the believers when He sent among them a Messenger (i.e., Muhammad-sallallahu ‘alayhi wa sallam) from among themselves reciting unto them His Verses (i.e., the Qur’an ) and purifying them (from sins by their following him) and instructing them in the Book (i.e., the Qur’an ) and Wisdom (i.e., the Sunnah), while before that they had been in manifest error.” – The Qur’an 3:164.
The Qur’an and Sunnah are the only sources for tazkiyah. The Prophet Muhammad- sallallahu ‘alayhi wa sallam-is the purest of mankind in soul and his character was that of Qur’an. There is none who approaches him in this. For this reason he is the model for tazkiyah. Allah says: “Indeed in the Messenger of Allah you have a good example to follow…” – The Qur’an 33:21.
The Prophet’s Companions and the rest of Salaf-us-Saliheen are also, as a whole, a fine model to follow in tazkiyah. There is no way of drawing closer to Allah except by adhering to what the Prophet Muhammad-sallallahu ‘alayhi wa sallam-came with.
The Prophet-sallallahu ‘alayhi wa sallam-has said: “If anyone introduces into this affair of ours anything which does not belong to it, it is rejected.” – Al-Bukhari and Muslim. Continue reading “WHAT IS THE IMPORTANCE OF Tazkiyyah?”
History of this brush.
Since antiquity, the human had already pay attention about their health teeth. A lot of many ways to do human to take care their health teeth. For example, with:
animal bones and
Porcupine quills were recovered.
But in the most popular from that way is use tree twigs, which popular with called “Miswak”. More than 50 of kind plants (that stick to made miswak) as a tools for cleaning the teeth which had use for many country and culture in the world.
But the only most popular stick to made health your teeth and mouths, is obtained from a plant called Salvadora Persica that grows around Mecca and Middle East area in general. Salvadora Persica L is publicly known in Arab, Africa and India as a “cleaner teeth tree”, used as a toothbrush and twig chew. It was uses as cleaner stalk since more than 1000 years.
Wherever that extracts from that plants produce sulfur as of a lot of main element. Beside that, pharmacology data is showing antibiotic, anti-inflammatory and activates hypoglycemic, that use against bacterial in the mouth. Continue reading “History of this brush. Siwak”
On the authority of Abu Hurairah ra, who said that Rasulullah saw said : Allah swt said : ” I am as My servant thinks I am. I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself. And if he makes mention of Me in an assembly, I make mention of him in an assembly better than it. And if he draws near to Me a hand’s span, I draw near to him an arm’s length. And if he draws near to Me an arm’s length, I draw near to him a greater length. And if he comes to Me walking, I go to him at speed ” .
(Hadist Qudsi: Bukhari, Muslim, Tirmidhi, Ibn Majah)
The Prophet Muhammad (may the peace and blessings of Allah be upon him) taught the supplication: “O God, join our hearts, mend our social relationships, guide us to the path of peace, bring us from darkness to light, and save us from obscenities both outward or inward.” Sunan of Abu-Dawood, Hadith 367 .
The Prophet sws said : The ones who loved/practised my sunnah will be near to on Judgement Day. ( someone pls quote where)
Holy Prophet said:
Were it not for fear of troubling my disciples, verily I would order them to clean their teeth before every prayer.
God is pure and loveth purity and cleanliness.
Prophet Mohamed (sas) has said ,
“1.Every bone of men’s fingers and toes must give sadaqa every day the sun rises.
2.If one gives justice between two men it is sadaqa.
3. If one helps a man with his beast, loading or lifting his goods on it, it is sadaqa.
4.A good word is sadaqa.
5.Every step one takes towards prayer is saaqa.
6.Anyone removes anything injurious from the road it is sadaqa.”
(Bukhari and Muslim)
Shirk, Parents and false witness
Among the major sins is disobedience to parents. Narrated by Abu Bakra (ra) Allah’s messenger (saw) said: “Shall I inform you of the greatest sins and in another variation he repeated this three times. We the companions said, “Certainly, O messenger of Allah! He (saw) said: “Associating anyone with Allah, disobedience to parents”. The prophet sat up straight after he had reclined and added, “And I warn you against false utterance and false witness, “And I warn you against false utterance and false witness”. The messenger of Allah (saw) kept saying that warning until we thought that he would not stop”.
The messenger of Allah (saw) always repeated his sentences three times to make an emphasis. Shirk (associating partners with Allah) will not be forgiven.(if one dies without asking for forgiveness. And the one who is disobedient to his parents will definitely spend some time in the hellfire however this action will not take you out of the fold of Islam. Grandparents are also included however parents have more right. Before a man accuses someone else of an action he must be a 100% sure and anything less is unacceptable.
Explained by Abu abdillah Yunus Ibn Mahmoud
Women in Islam (Submission)
Are men and women equal in God’s judgment?
The answer is different when it comes to God compared with traditional Islam. Every Westerner thinks that Islam is very chauvinistic and oppressive towards women. In Islam of today as practiced by most traditional sectarian Muslims, this is very true. However, in true Islam (Submission), as revealed in the Quran, nothing could be farther from the truth.
God treats men and women as spiritual equals., Quran 3:195 tells us :
“Their Lord responded to them: “I never fail to reward any worker among you for any work you do, be you MALE OR FEMALE, YOU ARE EQUAL TO ONE ANOTHER………”
Many of the Muslim countries who claim to follow Islam are treating women as a second class citizens, and some of these women accepted this situation thinking that is what Islam (Submission in English) is advocating. As mentioned previously, God, in the Quran made a complete spiritual equality between men and women, See 3:195. Continue reading “Are men and women equal in God’s judgment?”
IN DEFIANCE OF THE QUR’AN AND SUNNAH
The following are excerpts and quotations from well-known Sufi works presented along with corresponding beliefs from outside the fold of Islam. Relevant texts from the Qur’ân and the Sunnah are also quoted for the sake of comparison, so that Muslims may judge for themselves whether Sufi beliefs are Islamic or not. Each quotation is footnoted with the reference from which it is taken.
The Sufis claim: “The ways unto God are as numerous as the number of creatures in the world”. Ibn Mas’ood, may Allah be pleased with him, said: “The Messenger of Allah (s.a.w.s) made a straight line on the ground with his hand, then he said, ‘This is the straight way of Allah.’ Then he made (short) line on each side of the straight line; then he said, ‘These (short) lines, each one has a Shaytaan inviting people to it.’ Then he recited the verse: meaning, ‘And this is My path straight. So follow it, and do not follow (other) ways, lest they lead you away from My path.’ Continue reading “IN DEFIANCE OF THE QUR’AN AND The SUNNAH”
AL- Kaba’ir Major Sins
1. Associating partners with Allaah (Shirk)
Great Shirk: worshipping beings other than Allaah (proof all over Qur’ân)
Small Shirk: Riya
The Prophet (saw), “Should I not inform you of that which I fear for you even more than the dangers of dajjaal? It is the hidden shirk: A person stands to pray and he beautifies his prayer because he sees the people looking at him”. (Sahih; Sunan ibn Majah)
2. Committing murder: (Furqan; 68)
3. Performing Sorcery (2: 102)
4. Not performing the Prayers (Maryam: 59)
5. With holding the Zakah (Charity) (3: 180)
6. Breaking the fast of Ramadhan or not fasting in that month without a valid excuse.
Prophet (saw) said, “Islaam is built upon five pillars: testifying that there is no true god except Allah and that Muhammad is the messenger of Allah, performing the prayers, paying the Zakah, making the pilgrimage to the house, and fasting the month of Ramadhan” (Sahih al-Jami # 2837)
7. Not performing the pilgrimage when one has the ability to do so (above hadith)
8. Disobeying one’s parents (al-Isra: 23)
9. Cutting off the ties of relationships (Muhammad: 22)
10. Committing adultery or fornication (al-Isra: 30)
The Story of Moses and The Guide
By: Ibn Kathir
|Nabi Musa, or the Tomb of Prophet Moses (pbuh), lies 11 km south of Jericho and 20 km east of Jerusalem in the Judean wilderness.Although the last chapter in the Book of Deuteronomy tells us that Moses (pbuh) died and was buried on the other side of the Jordan River (Duet 34) and that no one knew where his Tomb was. Muslim tradition holds that Salah Eddin had a dream in which it had been revealed to him the site where the prophet Moses (pbuh) was to be respected and subsequently he built a cenotaph and on top of it a mosque.|
One day, Moses delivered such an impressive sermon that all who heard it were deeply moved. Someone in the congregation asked: ” O Messenger of Allah, is there another man on earth more learned than you?” Moses replied: “No!”, believing so, as Allah had given him the power of miracles and honored him with the Torah.
However, Allah revealed to Moses that no man could know all there is to know, nor would one messenger alone be the custodian of all knowledge. There would always be another who knew what others did not. Moses asked Allah: “O Allah, where is this man? I would like to meet him and learn from him.” He also asked for a sign to this person’s identity.
Allah instructed him to take a live fish in a water-filled vessel. The point at which the fish disappears, he would find the man he sought. Moses set out on his journey, accompanied by a young man who carried the vessel with the fish. They reached a place where two rivers met and decided to rest there. Instantly, Moses fell asleep. Continue reading “The Story of Moses and The Guide”
A recent comment on my blog propelled me to writing a short description on Tasawwuf and Tazkiya; its meaning, methods, purpose and reality in Islam.
Tasawwuf and Tazkiya are regarded, by some, as a completely separate section, department and form of worship in Islam. It is regarded as a path that one ‘specialises’ in. However, in reality every part, section and action in Islam contains the essence of Tasawwuf and requires its presence.
Tasawwuf and Tazkiya are usually translated in the English language as Sufism or Reformation of the Self and its master is regarded as a Sheikh or a Sufi, whilst the followers of the masters are regarded as Mureeds. Continue reading “Tasawwuf & Tazkiyya – Sufism & Reformation”
It is quite easy to come across the term “salaf-e-saliheen” or pious predecessors when the history and golden age of Islam is discussed or when the lives of the great luminaries of this ummah are discussed. However, the extent to which these terms are understood is very limited. This short article is an attempt to explain who the pious predecessors were and their contribution to the progress and propagation of Islam, without delving into any terminology or unnecessary differences of opinion, simply shedding light on a few important aspects regarding this topic and at the same time, making the reader aware of the relevance of the “salaf-e-saliheen” to the Muslims of today.
Character of the Messenger of Allah
It cannot be hidden from anyone who has been given understanding or applies himself to thinking that the Messenger of Allah was endowed with the most excellent qualities and virtues beyond number. Any attempt to do justice to his status would fail miserably, though tongues may dry out and pens dry in trying to praise him. Thus, when the Messenger of Allah was made the most perfect example and bestowed with perfection of character and attributes, it was natural that the hearts of people were captivated by his noble person and that in the midst of the prevailing injustice and ignorance, they accepted him as their guide, following him and abiding by his noble teachings. Continue reading “TRUE SALAF-E-SALIHEEN”
Rasulullah (Sallalloho alaihe Wa-aalay wasallam) said: “When a man dies and
his relatives are busy in funeral, there stands an extremely handsome man by
his head. When the dead body is shrouded, that man gets in between the
shroud and the chest of the deceased.
When after the burial, the people return home, 2 angels, Munkar and
Nakeer(names of two special Angels), come in the grave and try to separate
this handsome man so that they may be able to interrogate the dead man in
privacy about his faith. But the handsome man says, “He is my companion, he
is my friend. I will not leave him alone in any case. If you are appointed
for >interrogation, do your job. I cannot leave him until I get him admitted
into Paradise”. Thereafter he turns to his dead companion and says, “I am
the Qura’an, which you used to read,sometimes in a loud voice and sometimes
in a low voice. Do not worry.
After the interrogation of Munkar and Naker,you will have no grief. When the
interrogation is over, the handsome man arranges for him from Al-Mala’ul
A’laa (the angels in Heaven) a silk bedding filled with musk. Rasulullah
(Sallalloho alaihe Wa-aalay asallam) said: On the Day of Judgement, before
Allah, no other intercessor will have a greater status than the Qura’an,
neither a Prophet nor an angel. Rasulullah(Sallalloho alaihe Wa-aalay wasallam) said: “Pass on knowledge from me even if it is only one verse”. > > > May Allah
bestow this favour on all of us and we could learn and understand Qura’an.
The Ark of the Covenant is a treasure chest revealed by our Lord in the Qur’an and which contains the property of the Prophet Moses and the Prophet Aaron. According to Islamic scholars, the most important feature of the Ark is that its whereabouts have been unknown since 587 BC, and it is generally accepted by them that it will be found by the Mahdi, an individual who will appear in the end times. (God knows best.)The Ark of the Covenant is a subject to which attention is drawn in the hadiths (sayings of our Prophet [peace be upon him]) and in various historical sources, and is also referred to in the Qur’an, revealed by our Lord. The Torah, a divine text that was subsequently corrupted, also contains information about this chest. The Ark, regarded by Islamic scholars as heralding an age when Qur’anic moral values will prevail on earth, is described in these terms in the Qur’an:
Their Prophet said to them, ‘The sign of his kingship is that the Ark will come to you, containing serenity from your Lord and certain relics left by the families of Musa and Harun. It will be borne by angels. There is a sign for you in that if you believe. (Qur’an, 2: 248)
Translation of Sahih Bukhari, Book 30:
The Prophet said, “Madinah is a sanctuary from that place to that. Its trees should not be cut and no heresy should be innovated nor any sin should be committed in it, and whoever innovates in it an heresy or commits sins (bad deeds), then he will incur the curse of Allah, the angels, and all the people.” (See Hadith No. 409, Vol 9).
The Prophet came to Madinah and ordered a mosque to be built and said, “O Bani Najjar! Suggest to me the price (of your land).” They said, “We do not want its price except from Allah” (i.e. they wished for a reward from Allah for giving up their land freely). So, the Prophet ordered the graves of the pagans to be dug out and the land to be levelled, and the date-palm trees to be cut down. The cut date-palms were fixed in the direction of the Qibla of the mosque.
Narrated Abu Huraira:
The Prophet said, “I have made Madinah a sanctuary between its two Harrat (Volcanic Land).” The Prophet went to the tribe of Bani Haritha and said (to them), “I see that you have gone out of the sanctuary,” but looking around, he added, “No, you are inside the sanctuary.”
We have nothing except the Book of Allah and this written paper from the Prophet (where-in is written:) Madinah is a sanctuary from the ‘Air Mountain to such and such a place, and whoever innovates in it an heresy or commits a sin, or gives shelter to such an innovator in it will incur the curse of Allah, the angels, and all the people, none of his compulsory or optional good deeds of worship will be accepted. And the asylum (of protection) granted by any Muslim is to be secured (respected) by all the other Muslims; and whoever betrays a Muslim in this respect incurs the curse of Allah, the angels, and all the people, and none of his compulsory or optional good deeds of worship will be accepted, and whoever (freed slave) befriends (take as masters) other than his manumitters without their permission incurs the curse of Allah, the angels, and all the people, and none of his compulsory or optional good deeds of worship will be accepted. Continue reading “Virtues of Madina”
Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: I came to the Prophet (PBUH) once and noticed the tip of Miswak (tooth-stick) on his tongue.(Source:Al-Bukhari and Muslim).
Sunday, 24 December 2006
Hadiths from Sahih Al-Bukhari
These are the hadiths concering the miswak from Sahih Al-Bukhari, with reference to each one.
Sahih Bukhari is a collection of sayings and deeds of Prophet Muhammad (pbuh), also known as the sunnah. Bukhari lived a couple of centuries after the Prophet’s death and worked extremely hard to collect his ahadeeth. Each report in his collection was checked for compatibility with the Qur’an, and the veracity of the chain of reporters had to be painstakingly established. Bukhari’s collection is recognized by the overwhelming majority of the Muslim world to be one of the most authentic collections of the Sunnah of the Prophet (pbuh).
Imam Bukhari (full name Abu Abdullah Muhammad bin Ismail bin Ibrahim bin al-Mughira al-Ja’fai) was born in 194 A.H. and died in 256 A.H. His collection of hadeeth is considered second to none. He spent sixteen years compiling it, and ended up with 2,602 hadeeth (9,082 with repetition). His criteria for acceptance into the collection were amongst the most stringent of all the scholars of ahadeeth.
Volume 1, Book 4, Number 245:
Narrated Abu Burda:
My father said, “I came to the Prophet and saw him carrying a Siwak in his hand and cleansing his teeth, saying, ‘U’ U’,” as if he was retching while the Siwak was in his mouth.”
Volume 2, Book 13, Number 12:
Narrated Abu Huraira:
Allah’s Apostle said, “If I had not found it hard for my followers or the people, I would have ordered them to clean their teeth with Siwak for every prayer.”
Volume 2, Book 13, Number 13:
Allah’s Apostle I said, “I have told you repeatedly to (use) the Siwak. (The Prophet put emphasis on the use of the Siwak.)
Volume 2, Book 13, Number 15:
AbdurRahman bin Abi Bakr came holding a Siwak with which he was cleaning his teeth. Allah’s Apostle looked at him. I requested Abdur-Rahman to give the Siwak to me and after he gave it to me I divided it, chewed it and gave it to Allah’s Apostle. Then he cleaned his teeth with it and (at that time) he was resting against my chest.
Volume 2, Book 21, Number 237:
Narrated Hudhaifa :
Whenever the Prophet got up for Tahajjud prayer he used to clean his mouth (and teeth) with Siwak.
Volume 3, Book 31, Number 154:
Narrated Abu Huraira:
The Prophet said, “If somebody eats or drinks forgetfully then he should complete his fast, for what he has eaten or drunk, has been given to him by Allah.” Narrated ‘Amir bin Rabi’a, “I saw the Prophet cleaning his teeth with Siwak while he was fasting so many times as I can’t count.” And narrated Abu Huraira, “The Prophet said, ‘But for my fear that it would be hard for my followers, I would have ordered them to clean their teeth with Siwak on every performance of ablution.” The same is narrated by Jabir and Zaid bin Khalid from the Prophet who did not differentiate between a fasting and a nonfasting person in this respect (using Siwak).
Aisha said, “The Prophet said, “It (i.e. Siwak) is a purification for the mouth and it is a way of seeking Allah’s pleasures.” Ata’ and Qatada said, “There is no harm in swallowing the resultant saliva.”
Volume 4, Book 53, Number 332:
Narrated Ibn Abu Mulaika:
‘Aisha said, “The Prophet died in my house on the day of my turn while he was leaning on my chest closer to my neck, and Allah made my saliva mix with his Saliva.” ‘Aisha added, “‘AbdurRahman came with a Siwak and the Prophet was too weak to use it so I took it, chewed it and then (gave it to him and he) cleaned his teeth with it.”
Volume 5, Book 59, Number 722:
‘Abdur-Rahman bin Abu Bakr entered upon the Prophet while I was supporting the Prophet on my chest. ‘AbdurRahman had a fresh Siwak then and he was cleaning his teeth with it. Allah’s Apostle looked at it, so I took the Siwak, cut it (chewed it with my teeth), shook it and made it soft (with water), and then gave it to the Prophet who cleaned his teeth with it. I had never seen Allah’s Apostle cleaning his teeth in a better way. After finishing the brushing of his teeth, he lifted his hand or his finger and said thrice, “O Allah! Let me be with the highest companions,” and then died. ‘Aisha used to say, “He died while his head was resting between my chest and chin.”
Volume 6, Book 60, Number 93:
Narrated Ibn ‘Abbas:
I stayed overnight in the house of my aunt Maimuna. Allah’s Apostle talked with his wife for a while and then went to bed. When it was the last third of the night, he got up and looked towards the sky and said:
“Verily! In the creation of the Heavens and the Earth and in the alteration of night and day, there are indeed signs for men of understanding.” (3.190)
Then he stood up, performed ablution, brushed his teeth with a Siwak, and then prayed eleven Rakat. Then Bilal pronounced the Adhan (i.e. call for the Fajr prayer). The Prophet then offered two Rakat (Sunna) prayer and went out (to the Mosque) and offered the (compulsory congregational) Fajr prayer.
Volume 9, Book 90, Number 346:
Narrated Abu Huraira:
Allah’s Apostle said, “Were I not afraid that it would be hard on my followers, I would order them to use the siwak (as obligatory, for cleaning the teeth)
[Source: MSA-USC Hadith Database]
Ruling on using the masbahah (prayer beads)
What is the ruling on using the masbahah (prayer beads)?
Praise be to Allaah.
Some scholars say that it is permissible to use the masbahah, but they say that it is preferable to do tasbeeh on one’s fingers; others say that it is bid’ah (reprehensible innovation).
Shaykh al-Islam Ibn Taymiyah said in al-Fataawa (22/187): “Some of them might show off by putting their prayer-mats over their shoulders and carrying their masbahahs in their hands, making them symbols of religion and prayer. It is known from the mutawaatir reports that neither the Prophet (peace and blessings of Allaah be upon him) nor his Companions used these as symbols. They used to recite tasbeeh and count on their fingers, as the hadeeth says: “Count on your fingers, for they will asked, and will be made to speak.” Some of them may count their tasbeeh with pebbles or date stones. Some people say that doing tasbeeh with the masbahah is makrooh, and some allow it, but no one says that tasbeeh with the masbahah is better than tasbeeh with the fingers.” Then he (may Allaah have mercy on him) goes on to discuss the issue of showing off with the masbahah, saying that it is showing off with regard to something that is not prescribed by Islam, which is worse than showing off with regard to something that is prescribed.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (al-Liqa’ al-Maftooh, 3/30) was asked whether using the masbahah for tasbeeh is bid’ah, and his reply was: “It is better not to do tasbeeh with the masbahah, but it is not bid’ah, because there is a basis for it, which is the fact that some of the Sahaabah did tasbeeh with pebbles. But the Messenger (peace and blessings of Allaah be upon him) taught that tasbeeh with the fingers is better, as he said, ‘Count with the fingertips, for they will be made to speak.’ Doing tasbeeh with the masbahah is not haraam or bid’ah, but it is better not to do it, because the one who does tasbeeh with the masbahah has shunned something better. Using the masbahah may also be contaminated with some element of showing off, because we see some people carrying masbahahs that contain a thousand beads, as if they are telling people, ‘Look at me, I do a thousand tasbeehs!’ Secondly, those who use the masbahah for tasbeeh are usually absent-minded and not focused, so you see them doing tasbeeh with the beads, but their gaze is wandering all over the place, which indicates that they are not really concentrating. It is better to do tasbeeh with one’s fingers, preferably using the right hand rather than the left, because the Prophet (peace and blessings of Allaah be upon him) used to count his tasbeeh on his right hand. If a person counts his tasbeeh using both hands, there is nothing wrong with that, but it is better to use the right hand only.”
Shaykh Muhammad Naasir al-Deen al-Albaani said in Al-Silsilat al-Da’eefah (1/110), where he quotes the (weak) hadeeth “What a good reminder is the subhah [masbahah],”
“In my view, the meaning of this hadeeth is invalid for a number of reasons:
Firstly, the subhah [masbahah] is bid’ah and was not known at the time of the Prophet (peace and blessings of Allaah be upon him). It happened after that, so how could he (peace and blessings of Allaah be upon him) have encouraged his Sahaabah to do something that was unknown to them? The evidence for what I have said is the report narrated by Ibn Waddaah in Al-Bid’ wa’l-Nahy ‘anhaa from al-Salt ibn Bahraam, who said: ‘Ibn Mas’ood passed by a woman who had a [masbahah] with which she was making tasbeeh, and he broke it and threw it aside, then he passed by a man who was making tasbeeh with pebbles, and he kicked him then said, “You think you are better than the Sahaabah, but you are following unjustified bid’ah! You think you have more knowledge than the Companions of Muhammad (peace and blessings of Allaah be upon him)!”’ Its isnaad is saheeh to al-Salt, who is one of the trustworthy (thiqah) followers of the Taabi’een.
Secondly, it goes against the guidance of the Prophet (peace and blessings of Allaah be upon him). ‘Abd-Allaah ibn ‘Amr said, ‘I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) counting the tasbeeh on his right hand.’”
He also said (1/117): “If there is only one bad thing about the masbahah, which it is that it takes the place of the Sunnah of counting on the fingers, even though all are agreed that counting on the fingers is preferable, then that is bad enough. How rarely I see people counting their tasbeeh on their fingers!
Moreover, people have invented so many sophisticated ways of following this bid’ah, so you see the followers of one of the [Sufi] tareeqahs wearing the masbahah around their necks! Or some of them counting with the beads whilst talking or listening to you! Or another one – the like of whom I have not seen for some time – riding his bicycle through a street crowded with people, with the masbahah in one of his hands! They are showing the people that they are not distracted from the remembrance of Allaah for even an instant, but in many cases this bid’ah is a cause of their neglecting what is obligatory (waajib). It has happened many times – to others as well as myself – that when I greet one of these people with salaam, they answer only by waving and not by saying the words of the greeting. The bad results of this bid’ah are innumerable, and no one can say it better than the poet:
‘All goodness is in following that which went before (the salaf)
All badness is in the innovations of those who came later.’”
And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
Meaning of the hadeeth: “Whoever prays Fajr will be under the protection of Allaah”
What is the meaning of the hadeeth of the Messenger of Allaah (peace and blessings of Allaah be upon him): “Whoever prays Fajr in congregation will be under the protection of Allaah”? How can I be under the protection of Allaah?
If a man prays at home in congregation with his wife, is it the same as the prayer in congregation that is mentioned in the hadeeth?.
Praise be to Allaah.
Muslim (657) narrated that Jundub ibn ‘Abd-Allaah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays Fajr is under the protection of Allaah, so do not fall short with regard to the rights of Allaah, for anyone who does that, Allaah will seize him and will throw him on his face into the Fire of Hell.”
Al-Teebi (may Allaah have mercy on him) said: The reason why Fajr prayer is singled out for mention here is because of the hardship that it entails, and performing it is a sign of a man’s sincerity and faith, and whoever is a sincere believer is under the protection of Allaah. Sharh Mishkaat al-Masaabeeh by al-Teebi (2/184).
There are two scholarly views on the meaning of the hadeeth:
1 – The hadeeth indicates that it is forbidden to harm any Muslim who prays Fajr, for the one who prays Fajr is under the care and protection of Allaah, and it is not permissible for anyone to harm the one whom Allaah has protected. If anyone harms him, he has transgressed and violated the protection of Allaah, so he deserves the punishment of Allaah for having transgressed His protection and for harming the one who is under His protection. See Fayd al-Qadeer by al-Manaawi (6/164).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Sharh Riyaadh al-Saaliheen (1/591):
This indicates that it is obligatory to respect the Muslims who affirm their Islam by praying Fajr, because no one offers Fajr prayer but a believer. And it is not permissible for anyone to transgress against them. End quote.
This is also indicated by the report narrated by al-Tabaraani in al-Mu’jam al-Awsat (4/5) with his isnaad. Al-Albaani said in Saheeh al-Targheeb (1/110): it is saheeh because of corroborating reports.
It was narrated that al-A’mash said: Saalim ibn ‘Abd-Allaah ibn ‘Umar was sitting with al-Hajjaaj and al-Hajjaaj said to him: Get up and strike this person’s neck. Saalim picked up the sword and took hold of the man, and headed towards the gate of the palace. Then his father looked at him when he was taking this man out and said: Is he really going to do it? He repeated it two or three times, and when he took him out, Saalim said to him: Did you pray Fajr? He said: Yes. He said: Then take whichever path you want. Then he came and threw down the sword and al-Hajjaaj said to him: Did you strike his neck? He said: No. He said: Why not? He said: I heard my father say: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays Fajr is under the protection of Allaah until evening comes.”
2 – What is meant by the hadeeth is a warning against abandoning or neglecting Fajr prayer, because abandoning it is a transgression of the covenant between a person and his Lord. This covenant is prayer and regular performance of prayer.
Al-Baydaawi said: It may be that what is meant by protection is that prayer brings security (from the punishment of Allaah), so what is meant is: Do not abandon Fajr prayer, and do not be heedless about it, lest you break the covenant that exists between you and your Lord, and Allaah seizes you, for whomever He seizes He will throw on his face into the Fire. That is because Fajr prayer is somewhat difficult and burdensome. So performing it is a sign of the believer’s sincerity, and the one who is sincere is under the protection of Allaah. End quote from Fayd al-Qadeer (6/164).
Some scholars are of the view that the virtue of entering the protection of Allaah that is mentioned in this hadeeth applies only to the one who prays Fajr in congregation. Hence al-Nawawi (may Allaah have mercy on him) gave it the title, in his editing of Saheeh Muslim, of “Chapter on the virtue of praying ‘Isha’ and Fajr in congregation.” He was preceded in that by al-Mundhiri (may Allaah have mercy on him), who quoted the hadeeth in his book al-Targheeb wa’l-Tarheeb under the heading “Encouragement to pray Fajr and ‘Isha’, in particular, in congregation, and a warning against staying away from them.”
This apparently is what Imam Muslim did, as he narrated nearly twenty ahaadeeth before this hadeeth, and umpteen ahaadeeth after it, all of them speaking about prayer in congregation and related matters.
Hence al-Haafiz ‘Abd al-Haqq al-Ishbeeli narrated it in his compilation of al-Saheehayn, in a chapter entitled “Prayer in congregation” (923).
Al-Mubaarakfoori quoted the same hadeeth in Sharh al-Tirmidhi, where he said: “The one who prays Fajr” in congregation. End quote.
Ibn ‘Allaan said in Daleel al-Faaliheen (3/550): i.e., prayer in congregation, as mentioned in the other report.
This is supported further by the hadeeth of Abu Bakrah (may Allaah be pleased with him): “Whoever prays Fajr in congregation will be under the protection of Allaah …” al-Haythami (may Allaah have mercy on him) said (2/92): Narrated by al-Tabaraani in al-Kabeer, and its men are the men of saheeh. Al-Mundhiri said in al-Targheeb: the men of its isnaad are the men of saheeh. Al-Albaani said: It is saheeh because of corroborating evidence. See: Saheeh al-Targheeb, no. 461.
Note: This additional material was quoted by al-Manaawi also, and he attributed it to Muslim, but this is a mistake on his part. The additional word “in congregation” is not found in Muslim, or in any of the six books.
And it was said that the virtue is attained by everyone who prays Fajr on time, even if he does not pray with the congregation, because no such limitation is mentioned in the report of Muslim or any other author of the six books.
This appears to be the meaning understood by Ibn Maajah (may Allaah be pleased with him) as he included this hadeeth in his Sunan in a chapter entitled “The Muslims are under the protection of Allaah,” in Kitaab al-Fitan.
This was also suggested by Ibn Hibbaan in his Saheeh (6/36): “Chapter affirming the protection of Allaah for the one who prays Fajr.” This applies to all those who pray.
3 – The prescribed prayer in congregation that is enjoined and brings the reward is prayer in congregation in the mosque, and not any other congregation. This has been explained in detail in questions no. 8918, 49947 and 72398.
There are several reports that speak of the virtue of offering Fajr prayer in congregation:
In Tafseer al-Tabari (3/270), in the commentary on the verse (interpretation of the meaning): “and those who pray and beg Allaah’s Pardon in the last hours of the night” [Aal ‘Imraan 3:17], it is narrated that Zayd ibn Aslam said: They are the ones who attend Fajr in congregation.
In their commentary on the verse “Their sides forsake their beds, to invoke their Lord in fear and hope” [al-Sajdah 32:16], Abu’l-Darda’ and al-Dahhaak said: ‘Isha’ and Fajr prayer in congregation.
See: Zaad al-Maseer (6/339)
In Saheeh Muslim (656) it is narrated from ‘Uthmaan (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays ‘Isha’ in congregation, it is as if he spent half the night in prayer, and whoever prays Fajr in congregation, it is as if he spent the whole night in prayer.”
Al-Bukhaari (615) and Muslim (437) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “If they knew what there is (of reward) in ‘Isha’ and Fajr prayer, they would come to them even if they had to crawl.”
‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: To attend Fajr prayer in congregation is dearer to me than spending the night in prayer. Al-Istidhkaar (2/147).
And Allaah knows best.
ERRORS IN HAJJ AND KAFFAARAH
Errors which happen during Hajj are called Jinaayaat. There are two types of jinaayaat:
(1) Omission of the Waajib acts of Hajj.
(2) Commission of the Hajj prohibitions.
- The prohibitions of Hajj are of two kinds:
(1) The prohibitions of Ihraam.
(2) The prohibitions of the Haram Shareef (the Holy Place).
Nine errors pertain to Ihraam and two errors to Haram. Thus, there are altogether eleven errors regarding the prohibitions of Hajj. These are as follows:
(1) To apply perfume.
(2) For men to wear sewn clothes.
(3) To cover the head and f ace.
(4) To remove lice from one’s body.
(5) To kill lice.
(6) To remove hair from the body.
(7) To cut nails.
(8) To indulge in sexual relationship.
(9) To hunt or molest game (wild animals on land).
(10) To hunt in the Holy Precincts.
(11) To cut the grass or trees of the Haram.
There are several principles governing the errors committed. These will now be explained to facilitate better understanding of the errors.
FIRST PRINCIPLE: There are four ways in which the prohibitions of Hajj are committed:
(1) The prohibition is committed fully but because of a valid reason.
(2) The prohibition is committed partially but because of a valid reason.
(3) The prohibition is committed fully but without valid reason.
(4) The prohibition is committed partially but without valid reason.
The Hukm (effect and rule) of each of these four ways of commission is
different. The ruling applicable to each one is as follows:
(a) If the prohibition was committed fully, but because of a valid reason, Dum or Fasting or Sadqah becomes Waajib.
(b) If the prohibition was committed partially, but because of a valid reason, either Fasting or Sadqah is Waajib.
(c) If the prohibition was committed fully, but without valid reason, only Dum is Waajib. In this case there is no choice.
(d) If the prohibition was committed partially, but without valid reason, only Sadqah is Waajib. Again, here is no choice.
SECOND PRINCIPLE: Dum is one goat or one sheep or a seventh share of a cow or camel.
THIRD PRINCIPLE: A whole cow or a whole camel is incumbent on only two occasions, as follows:
(1) Making Tawaaf-e-Ziyaarat in the state of Hadth-e-Akbar, i.e. the greater impurity or janaabat.
(2) To indulge in sexual intercourse after Wuqoof-e-Arafaat, but before shaving the head.
FOURTH PRINCIPLE: All conditions and requirements applicable to Qurbaani animals apply to the Dum animals as well.
FIFTH PRINCIPLE: Sadqah in this context is half a Saa’ (approximately 2,5 kg.) of wheat or the amount which is usually paid as Fitrah.
SIXTH PRINCIPLE: The Qaarin who commits jinaayaat in Ihraam before making Umrah is liable for two penalties since he is in two states of Ihraam. The Mufrid is liable for one penalty since he is in the state of one Ihraam. However, if the Qaarin entered the Meeqaat limits without Ihraam, only one Dum will be Waajib on him.
SEVENTH PRINCIPLE: Regarding the jinaayaat of the Haram and in the penalty pertaining to game on land, there is a choice of three ways of discharging the penalty. These are:
(1) The wild animal is to be valued and if a sacrificial animal (Dum) is available for this value or price, an animal will be purchased and slaughtered.
(2) This amount may be given in charity.
(3) One may fast instead.
Any one of these three penalties will suffice. If the option of fasting is chosen, one should consult an Alim for ascertaining the method of calculating the number of fasts to be kept. This number differs.
EIGHTH PRINCIPLE: Kaffaarah (penalty or compensation) is obligatory
even if a prohibition of Ihraam is committed on account of a valid reason.
NINTH PRINCIPLE: If any act among the Waajibaat of Hajj is omitted without valid reason, penalty is incumbent.
TENTH PRINCIPLE: If any act among the Waajibaat of Hajj is omitted on account of valid reason, penalty is not obligatory.
ELEVENTH PRINCIPLE: penalty is not incumbent on a minor nor on an insane person. However, if one became insane after having entered the state of Ihraam and later regained sanity, then penalty is obligatory for any omission of Waajib acts which had occurred.
TWELFTH PRINCIPLE: If one is unable to discharge the penalty immediately, payment at a later date will be valid.
Deliberate commission of jinaayaat is a grave and major sin. Hajj is not accepted if jinaayaat are committed deliberately.
Discharging the penalty of Jinaayaat does not set one free from the sin. After payment of the penalty it is essential to make taubah (repent) and seek forgiveness from Allah Ta’ala.
(1) If one enters the precincts of the Meeqaat without Ihraam, Dum is Waajib. If the Ihraam is adopted after entering the Meeqaat, one Dum is Waajib. However, if one returns to the Meeqaat and dons Ihraam there, then the Dum penalty falls away.
(2) One who enters the Meeqaat without Ihraam, may return to the Meeqaat as long as one has not entered Makkah Mukarramah and commenced the acts of Hajj. Until such time that one Shaut of Tawaaf has not been rendered, one may return to the Meeqaat and recite the Talbiyah there. In this case the Dum penalty falls away.
(3) The penalty of a camel or Sadqah does not apply for the omission of any Waajib act of Umrah. In this case only a sheep or goat is obligatory. However, since the Ihraam of Umrah and the Ihraam of Hajj are the same, commission of the prohibitions of Ihraam will make Sadqah incumbent.
(4) If the Tawaaf of Umrah, the whole of it or part of it, even if it is just one Shaut, was performed in the state of either Hadth- e-Akbar (janaabat) or Hadth-e-Asghar (without wudhu), then Dum is Waajib.
(5) If Tawaaf-e-Qudoom, Nafl Tawaaf or Tawaaf-e-Wida’ were performed without wudhu, the Sadqah penalty is half Saa’ wheat (the amount of Sadaqatul Fitr) for every Shaut of the Tawaaf rendered without wudhu. If the amount or value of the Sadqah for all the Shauts is equal to the price of a Dum, then slightly less than the price of a Dum should be given as Sadqah. This same rule applies to less than half of Tawaaf -e-Ziyaarat made without wudhu.
(6) If the whole or the greater part of Tawaaf -e-Ziyaarat is made in the state of Hadth-e-Akbar (janaabat), the penalty is a camel or a cow.
(7) If less than half of Tawaaf -e-Ziyaarat or the whole of Tawaaf-e-Qudoom or Tawaaf-e-Wida’ or Tawaaf-e- Nafl is made in the state of Hadth-e-Akbar, the penalty of one goat is Waajib.
(8) If Tawaaf Ziyaarat was made in the state of janaabat and Tawaaf Wida’ was made in the state of tahaarat (purity) during the days of Nahr (10th, 11th, 12th), then this Tawaaf Wida will be considered to be Tawaaf Ziyaarat. Tawaaf Wida’ will have to be repeated. If it is not repeated, Dum is Waajib.
What Islam says About the Beard
[excerpts from The Shari Length of the Beard by Mufti Afzal Elias]
This pamphlet is to emphasize the importance and the length of the beard. Many Muslims have queried regarding this point. I have also found that people prefer keeping a beard in imitation of what’s in vogue rather than that prescribed by Nabi (Sallallâhu Alayhi Wasallam). A compilation of this nature has become important because the impact of the western way of life seems to be luring unwary Muslims into such a craze that the importance of the beard itself is being doubted and scoffed at.
To those who feel the issue is trivial to worry about, may ALLAH guide him. But to those who genuinely wish to learn and practice what is right, here are sufficient proofs from the Holy Qur’ân, Ahadîth, and learned scholars.
Concerning Adherence to the Sunnah in the Holy Qur’ân:
- “O ye who believe! Obey Allâh, and obey the Messenger, and those charged with authority among you.” [Holy Qur’ân 4:59]
- “O ye who believe! Obey Allâh and His Messenger, and turn not away from him when ye hear (him speak).” [Holy Qur’ân 8:20]
- “O ye who believe! give your response to Allâh and His Messenger, when He calleth you to that which will give you life; and know that Allâh cometh in between a man and his heart, and that it is He to Whom ye shall (all) be gathered.” [Holy Qur’ân 8:24]
- “Ye have indeed in the Messenger of Allâh an excellent exempler for him who hopes in Allâh and the Final Day, and who remembers Allâh.” [Holy Qur’ân 33:21]
- “What Allâh has bestowed on His Messenger (and taken away) from the people of the townships,- belongs to Allâh,- to His Messenger and to kindred and orphans, the needy and the wayfarer; in order that it may not (merely) make a circuit between the wealthy among you. So take what the Messenger gives you, and refrain from what he prohibits you. And fear Allâh: for Allâh is strict in Punishment.” [Holy Qur’ân 59:7]
Importance of the Beard in the Words of Rasulullah :
- Rasulullah (SallAllâhu Alayhi Wasallam) said “I have no connection iwth one who shaves, shouts and tears his clothing eg. in grief or affication.” – Reported by Abu Darda (R.A.) in Muslim, Hadith no. 501
- The teachings of Hadhrat Ammar Bin Yaasir, Abdullah Ibn Umar, Sayyidina Umar, Abu Hurairah and Jaabir (R.A.), indicate that ALL used to keep beards that were one fist length or more. Hadhrat Jaabir (R.A.) had said: “We used to grow long beards and only during Hajj and Umrah did we trim them to the required length (i.e. fist length).”
- Hadhrat Abdullah Ibn Umar (R.A.) relates that: “He who imitates the kuffar (non-believers) and dies in that state, he will be raised up with them on the Day of Qiyâmat (Judgement).”
- Rasulullah (SallAllâhu Alayhi Wasallam) says: “Trim closely the moustache, and let the beard flow (Grow).” – Narrated Ibn Umar (R.A.) in Muslim, Hadith no. 498
- “Rasulullah (SallAllâhu Alayhi Wasallam) ordered us to trim the moustache closely and spare the beard” says Ibn Umar. – Muslim, Hadith no. 449
- Rasulullah (SallAllâhu Alayhi Wasallam)said: “Act against contrary to the polythesists, trim closely the moustache and grow the beard.” – Reported by Ibn Umar (R.A.) in Muslim, Hadith no. 500
- Rasulullah (SallAllâhu Alayhi Wasallam) said “Trim closely the moustache and grow the beard.” – Reported by Abu Hurairah (R.A.) in Muslim, Hadith no. 501
- Rasulullah (SallAllâhu Alayhi Wasallam) said: “Anyone who shaves has no claim to the mercy of Allâh” – Reported by Ibn Abbas (R.A.) in Tibrabi
- Hadhrat Abdullah Ibn Umar (R.A.) used to cut that portion (which exceeds the grip of the hand) of the beard.- Tirmidhi
The Beard according to the Great Imâms of Jurisprudence
Imam Muhammed (R.A.) writes in his book “Kitabul Aathaar” where he relates from Imam Abu Hanifa (R.A.) who relates from Hadhrat Haytham (R.A.) who relates from Ibn Umar (R.A.) that he (Ibn Umar) used to hold his beard in his hand and cut off which was longer. Imam Muhammed (R.A.) says that this is what we follow and this was the decision of Imam Abu Hanifa. Therefore, according to Hanafis, to shorten the beard less than a FIST LENGTH is HARAAM and on this is IJMA’ (concensus of opinion).
Imam Ash-Shafi’ (R.A.) in his Kitabul Umm states, “To shave the beard is HARAAM.” (Shari Minhaj dar Shara Fasl Aqeeqa).
Shekh Ahmad Nafarawi Maliki in the commentary of Imam Abu Zayed’s booklet states, “to shave the beard is without doubt haraam according to all Imams.” It is also mention in “Tamheed” which is a commentary of “al-Muwatta” (Sunnan Imam Malik (R.A.)) that to shave the beard is HARAAM and among males the only ones to resort to this practice (of shaving) are the HERMAPHRODITES (persons who possess both male and female features and characteristics).
The Hanbalis in the famous Al-Khanie’a Hanbali Fatawa Kitab state that “to grow the beard is essential and to shave it is HARAAM.” Also in the Hanbali Mathab books “Sharahul Muntahaa” and “Sharr Manzoomatul Âdâb“, it is stated “The most accepted view is that it is HARAAM (prohibited) to shave the beard.”
Also note, according to scholars of Islam: “To shave off the beard is haraam (unlawful) and one who shaves his beard is, legally speaking, FASIQ (sinner); hence, it is NOT PERMISSIBLE to appoint such a man as an Imam. To say Taraweeh behind such an Imam is MAKRUH-E-TAHRIMI (near prohibition)” (Shami Vol.1, p.523)
The Durre-Mukhtar states: “No one has called it permissible to trim it (the beard) less than FIST-LENGTH as is being done by some westernized Muslims and hermaphrodites.” (Vol. 2, p. 155). Also, “It is forbidden (haraam) for a man to cut off another’s beard.” (Vol. 5, p. 359).
Thus, a Muslim who shaves or shortens his beard is like a hermaphrodite, his Imamate near prohibition, his evidence is not valid, he will not have the right to vote or being voted for. Shaving and shortening the beard is the action of non-believers. Imam Ghazzali (RA) says: “Know that the key to total bliss (Saadah) lies in following the Sunnah and in emulating the life of Rasulullah (SallAllâhu Alayhi Wasallam) in ALL that issues from him, and in ALL his doings even if it concerns the manner of his eating, rising, sleeping, and speaking. I do say this in relation to rituals in worship ONLY because there is no way neglecting the Sunnah reported of him in such matters – but what I say INCLUDES EVERY ASPECT of his daily life.” (Kitab al Arbain Addin, Cairo 1344, p. 89). Furthermore, in the Holy Qur’ân, Allâh told Rasulullah (SallAllâhu Alayhi Wasallam) to say:
“Say: “If ye do love Allâh, Follow me: Allâh will love you and forgive you your sins: For Allâh is Oft-Forgiving, Most Merciful.” [Holy Qur’ân 3:31]
The daily recitation of a band of angels of Allâh is “Holy is the Being who adorned men with beards and women with braids” (Takmela e Bahr al Raiq, Vol. 3, p. 331)
Lastly, Allâh Ta’ala says in the Holy Qur’ân:
“And when the true believers are called to Allâh and His Rasul (SallAllâhu Alayhi Wasallam) [to accept and practice the law and commands of Allâh and His Rasul (SallAllâhu Alayhi Wasallam)] that he may pass judgement upon them, their ONLY reply is ‘We hear and obey.’ Such men shall surely prosper.” [24:51]
THE CALL IS TO GROW A FIST LENGTH BEARD, LET US HEAR AND OBEY TO PROSPER.
The Blessed Beard… Grow it, what’s so hard to understand?
(Commentary) Muslims are overcome with western influence in their lives and it’s easy to forget, nay, neglect the Sunnah of the Prophet Muhammad (Peace Be Upon Him). Little do these Muslims realize the magnitude of their actions in imitating Kufaar (see Hadith section). Hopefully the information presented herein will enlighten those. And then there are others who claim that the matters concerning beards is a “little” issue not worthy of mention nor practice. To them I say get off the denial bandwagon, you’re a Muslim! Follow the Prophet (Peace be upon him) in all aspects of life, for he was the best of examples. I couldn’t tell you how many times I’ve mistaken a Muslim brother (outside of the Masjid) for a kaafir on account of his clean-shaven, well oiled, face. How can I say “Assalaamu Alaikum Brother!” when I do not know if he is a Muslim. Yet that very brother then wonders why he was ignored! From one brother to another, I say: “Grow a beard, then, since it also promotes Brotherhood in the real world. Stand with your Brothers, be one. We know you are handsome without it (a beard), but who cares? What matters is how Allâh (S.W.T.) sees you. And when you do grow a beard, don’t mock the Sunnah, please grow it correctly, i.e. FIST LENGTH. That is the prescribed length and no shorter (see Hadeeth section)…” Peace. Original document copied from http://www.geocities.com/Athens/Forum/2193/beard.html