• In the Tashahud position (like in Salah). (Fathul Bari)
• Same as above with the right knee raised. (Ibid; Takhrijul Ihyaa)
• In the squatting posture. (Sahih Muslim)

Jamiatul Ulama (KZN)
Council of Muslim Theologians

Jointly Published by: Wifāq ul Ulāma (SA) Madrasah Ta’leemuddeen, Isipingo Beach, Durban, South Africa

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Hazrat Moulana Rasheed Ahmed Gangohi (rahimahullah) was a great Aalim, Muhaddith, Faqeeh and saint of his era. He was a descendant of Hazrat Abu Ayyoob Ansaari (radhiyallahu ‘anhu) – the Sahaabi in whose home Rasulullah (sallallahu ‘alaihi wasallam) stayed at the time when he made hijrah to Madinah Munawwarah.

Hazrat Moulana Gangohi (rahimahullah) was blessed with many outstanding qualities, among which was his deep love and strong commitment to the blessed sunnah. Below are three incidents which reflect his deep concern and effort to uphold the sunnah in his life at all times:

Incident One

In the year 1301 AH, Daar-ul-Uloom Deoband held its fourth graduation jalsah. Moulana Gangohi (rahimahullah) attended this jalsah and was also requested to tie the turbans on the heads of the graduating Ulama.

On this occasion, Moulana Gangohi (rahimahullah) became slightly delayed in leaving for salaah. Hence, when he arrived at the musjid, he found that though he had not missed the rakaat, he had missed the Takbeer-e-Oola (the first takbeer with the imaam).

After making salaam and completing the salaah, when the people looked at Moulana Gangohi (rahimahullah), they noticed that he was extremely grieved and sorrowful. Moulana Gangohi (rahimahullah) lamented and said, “How sad! Today, after twenty years, I have missed the Takbeer-e-Oola!”

From this incident we understand the great importance that Hazrat Moulana Gangohi (rahimahullah) showed to performing salaah in the musjid with jamaat, as well as performing the salaah with the Takbeer-e-Oola.

Incident Two

On one occasion, the shoes of Moulana Gangohi (rahimahullah) were outside the door of the musjid. However, since the sunnah when leaving the musjid is to exit with the left foot, and the sunnah when wearing shoes is to commence with the right foot, the people wondered how Moulana Gangohi (rahimahullah) would be able to practice on both these sunnats.

If Moulana (rahimahullah) exited with the left foot, then he would be stepping into his left shoe first. Conversely, if he put his right foot into the shoe first, then he would be exiting with his right foot. Thus, the people decided to wait and observe Moulana Gangohi (rahimahullah) when he exited from the musjid in order to see the manner in which he would practice on both sunnats.

When Moulana Gangohi (rahimahullah) came out from the musjid, the people saw that he exited with his left foot and placed both his feet on his shoes, without wearing them. He then wore his right shoe, followed by his left shoe. In this manner, Moulana Gangohi (rahimahullah) ensured that he practiced on both sunnats of Rasulullah (sallallahu ‘alaihi wasallam) correctly.

Third Incident

Once, Moulana Gangohi (rahimahullah) was teaching the students of Hadith in the open courtyard of the musjid when it began to rain. The students immediately picked up their kitaabs and desks and rushed into the musjid in order to avoid getting wet. As the students rushed into the musjid, they were surprised to see their ustaad, Moulana Gangohi (rahimahullah), carrying their shoes in his shawl and entering the musjid behind them. They realized that since they were concerned about protecting the books of Hadith from becoming wet, they had forgotten to pick up their shoes. Hence, their ustaad, Moulana Gangohi (rahimahullah) had made their khidmah by picking up their shoes and saving them from becoming wet.

When the students saw this, they felt ashamed and some of them even began to weep, asking Moulana (rahimahullah) why he had carried their shoes for them, whereas he was their Ustaad. Moulana Gangohi (rahimahullah) replied, “The Hadith mentions that the fish in the ocean make du‘aa for the students of deen, and the angels spread their wings beneath the feet of the students of deen. When the students of deen enjoy such honor in the sight of Allah Ta‘ala, then I wished to acquire the good fortune of serving them and bringing them comfort.”

The Sahaabah (radhiyallahu ‘anhum) were an embodiment of the Mubaarak Sunnah, but lived in an era that was distant from our time. When we observe the lives of our Akaabir, we find that they were living examples of the Mubaarak Sunnah and showed us how to practice upon the Sunnah in contemporary times.

May Allah Ta‘ala grant us the tawfeeq to emulate every sunnah of Rasulullah (sallallahu ‘alaihi wasallam) in our lives.

ihyauddeen.co.za

One should not use an excessive quantity of water. The Prophet used no more than a small bowlful of water for Wudhu. In the hadith this has been narrated as one Mudd equal to nearly 775ml/655g.

Once Rasulullah passed by one sahabi who was using excessive water during wudhu so he said, “O sa’d! Do not exceed the limit!” he asked, “Are there any limits in wudhu which are exceeded? He replied, “Yes, even if you are on a flowing river.” (Tafseer Raheemi)

 

From Ashrafiya

Sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him) said,

‘We must be careful while performinf wudhu.
Wasting large amounts of water is sinful.
Our master Prophet (Allah bless him and grant him peace) said in regards to wudhu,
‘Don’t waste water even if you are performing it at a riverbank.’

The Sunna amount of water to use in wudhu is approximately 775 ml. (That is less than a liter.)’
Waaz, May 2014

(Mudd:The picture above shows a container of this capacity)

“And thou (standest) on an exalted standard of character" (68:4)

By following his way, one not only reaches a higher level of humanity and servitude to Allah but proves his/her love for our Prophet sallallaahu ‘alayhi wasallam as it is the sign of a lover to imitate the beloved.

With a little effort one can enrich one’s life with the divinely guided sunnats. A little thought applied to one’s daily necessary actions can change these mundane acts of eating, drinking, and even relieving one’s self into acts of worship which will become a means of attaining the garden of Allah’s mercy and His everlasting pleasure!

 

The Sunnah method of consoling the bereaved

By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Islām is a way of life, which guides and assists mankind through every situation. For dealing with moments of grief too, Allāh ta‘ālā has conveyed instructions through His Messenger sallallāhu ‘alayhi wasallam. There can be few instances that cause greater grief than the death of a loved one. Following the instructions brought by Rasūlullāh sallallāhu ‘alayhi wasallam will help lessen the grief and sorrow of the bereaved immensely, and make those who console them worthy of great reward. This is done through the Sunnah of ta‘ziyah.

What is Ta‘ziyah?

Ta‘ziyah means to console, comfort and give solace to someone who is suffering grief. The Islāmic concept of ta‘ziyah at the time of someone’s death is one of consoling the bereaved with such words or actions as will remove or lessen their grief. The aim of ta‘ziyah is to strengthen the broken-hearted and give them hope at a time when their hope may be waning; it is to lighten the load of the bereaved. To say or do things that augment or reawaken grief is not ta‘ziyah, it is taklīf (giving hardship to others).

Virtues of Ta‘ziyah

There are great rewards for ta‘ziyah. Rasūlullāh sallallāhu ‘alayhi wasallam said:

A Muslim who consoles his brother will be clothed with garments of honour by Allāh on the Day of Qiyāmah. (Al-Bayhaqī)

Whoever consoles a bereaved mother will be dressed with a (special) garment in Paradise. (At-Tirmidhī)

Whoever consoles an afflicted person will receive the same reward [as the sufferer will upon his sabr]. (At-Tirmidhī)

When a Muslim is afflicted with a difficulty of any sort, be it the loss of a loved one or any other hardship, and he bears it patiently then Allāh ta‘ālā rewards him for his patience. From this hadīth we learn that one who consoles an afflicted person receives the same reward that the afflicted person receives due to his patience. The patience exercised by a bereaved person, and consequently the reward, is obviously great, therefore the reward of someone who consoles the bereaved through the sunnah of ta‘ziyah is also great.

How to Carry Out Ta‘ziyah

There are no set words for ta‘ziyah. One should visit the bereaved and console them, bearing in mind the following points: (Ta‘ziyah can also be performed over the phone if necessary or by letter.)

a) Encourage patience, reminding the bereaved of the virtues of patience.

b) Make du‘ā for the bereaved, asking Allāh ta‘ālā to grant them reward in return for their loss. A du‘ā that can be read is: 

A‘dhamallāhu ajrak, wa ahsana ‘azā’ak, wa ghafara li mayyitik.

Translation: May Allāh ta‘ālā increase your reward, and grant you good consolation, and forgive your deceased.

Note: In cases where the deceased is a minor, not yet bāligh, the last part of the du‘ā (wa ghafara li mayyitik) is omitted, as the question of forgiveness for a minor does not arise. The parents should also be reminded that Rasūlullāh sallallāhu ‘alayhi wasallam said that when a child passes away he intercedes for his parents before Allāh ta‘ālā and takes them into Jannah.

c) Make du‘ā for the deceased, an act that will bring cheer to the hearts of the bereaved.

d) Mention the positive aspects of the situation for both the bereaved and the deceased. Ibn ‘Abbās radhiyallāhu ‘anhu says that at the time of his father’s death, a bedouin was able to console him as no one else had been able to. The bedouin recited a poem, the last part of which was: ‘Better for you than ‘Abbās is the reward you will receive after him, and Allāh is better than you for ‘Abbās.’

Through these words the grieving son was reminded that although he had suffered a loss, the gain brought by patience is superior to the loss. He was then reminded that his father may have lost the company of his son, but he had gone to meet his Creator. What is better for ‘Abbās radhiyallāhu ‘anhu, being with his son or being with Allāh ta‘ālā?

e) The meaning of the verse ‘to Allāh we belong, and to Him we will return’ should be explained. We all belong to Allāh ta‘ālā, so when he takes one of us away we should not complain. And although we become separated from a loved one, it is only a temporary separation, for we will soon be returning to them. At the demise of his grandson, Rasūlullāh sallallāhu ‘alayhi wasallam consoled his daughter with the words:

Inna lillāhi mā akhadha wa lahū mā a‘tā, wa kullun ‘indahū bi ‘ajalim-musammā, faltasbir waltahtasib.

Translation: Whatever Allāh takes is His, and whatever He gives is His, and everything has an appointed time. So be patient and seek rewards. (Al-Bukhārī)

For the deceased, it is simply a case of their appointed time having arrived; as for those left behind, it is a time to be patient and acquire great reward as a result.

f) Inform the bereaved that you intend to do some optional good deeds and send the reward to the deceased. This will please and comfort the bereaved.

g) When going for ta‘ziyah do not enquire into details of the illness or circumstances that preceded the death.

The Time for Ta‘ziyah

According to the Sharī‘ah, there are only three days for ta‘ziyah, i.e. it should only be carried out within the first three days after the death has occurred. There is an exception for people who live far away, or are out of the country or sick and so are unable to attend within the first three days: they may come for ta‘ziyah even after three days. The intent of the Sharī‘ah is to allow people to forget their grief, not have them sitting around nursing it indefinitely. For this reason, it is sunnah for an individual to go only once for ta‘ziyah.

The fuqahā have written that as soon as the burial has been completed, the bereaved should get back into the normal routine of their lives, one of its benefits being that it prevents the prolonged coming and going of visitors, which only serves to keep the grief alive when it should be forgotten.

It is sunnah for neighbours or friends to prepare food for the immediate family of the deceased during their moment of grief. This should be done for one day, though it is also permissible to do so for the full three days. The objective is to lighten the burden of the bereaved and ensure that food is available for them at a time when they may be too distraught to keep track of mealtimes.

Sending Reward for the Deceased

Another important point to remember during the time of bereavement is īsāl-ath-thawāb. This means to perform some optional good deed, e.g. tilāwah of the Qur’ān, tasbīh, sadaqah or nafl salāh, and then to ask Allāh ta‘ālā to send its reward to the deceased. When hearing of someone’s demise, along with ta‘ziyah, one’s time is best spent in īsāl-ath-thawāb. The fuqahā have written that sadaqah (giving in charity) is the best way of doing īsāl-ath-thawāb, one reason being that by spending on something that will be of lasting benefit to people, the deceased will earn a perpetual reward. 

These points cover the sunnah method of ta‘ziyah. It is a simple and effective way of helping those suffering loss. Any other practices or customs that may be carried out in the name of ta‘ziyah are baseless.

© Islāmic Da'wah Academy

Akbar Ali was a very intelligent person. Once, while in dialogue with a Christian, he posed the following question to him, “If a person wishes to turn his entire focus towards Allah Ta‘ala throughout his life, and remain engaged in ibaadah twenty-four hours of the day, in such a manner that his heart is not consumed by the world, then do you Christians have any method whereby he can acquire this?” The Christian replied, “No, there is no such method in the religion of Christianity.”

Akbar Ali then said, “However, there is such a method in the religion of Islam. Islam has shown us a complete and perfect way of life through following the Mubaarak Sunnah of Rasulullah (sallallahu ‘alaihi wasallam). In every department of human living, and at every occasion in a person’s life, there are certain sunnats and etiquettes to be practiced and azkaar (du‘aas) to be recited whereby one will be able to remember Allah Ta‘ala. Islam has taught us that on awakening, we should recite certain du‘aas, when sitting and waking up from a gathering, then we should recite certain du‘aas, and likewise, when lying down to sleep, when eating and before and after relieving ourselves, then we should recite certain du‘aas.

“In essence, there is no condition or occasion in the life of a believer for which there is no beautiful and comprehensive teaching of Shari‘ah directed towards him through which he can remain perpetually engaged in the remembrance and obedience of Allah Ta‘ala.”

After mentioning the above, Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) remarked, “Akbar Ali’s question to the Christian was quite remarkable, and in reality, only the religion of Islam has taught man a method whereby one can remain engaged in the ibaadah of Allah Ta‘ala at all times. In essence, Islam has prescribed separate injunctions and teachings for every occasion and condition for people to remain on guidance. Hence, through practising on these sunnats and fulfilling these various forms of ibaadah (acts of worship) at different times during the night and day and on different occasions, one will continue to find a special motivation towards the love of Allah Ta‘ala, and finding any hardship and difficulty, one will remain in the state of ibaadah.

(Malfoozaat Husn-ul-Azeez pg. 237)

Ihyaauddeen.co.za

Is there any authenticity with the concept that it is Sunnah to sleep with your face facing towards Qiblah and that one should keep comb, water bottle, prayer rug, siwak, and kohl near a pillow before we go for sleep. And that one should change to a night suit before going to bed.

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

There are three issues to your query. They are as follows:

1. Is it Sunnah to sleep while facing Qiblah?
2. Should one change to a night suit before retiring to bed?
3. Is it a Sunnah to keep a comb, water bottle, prayer rug, Siwāk, and Kuhl near a pillow before sleeping?

Each one is answered below in its respective order:

1. It is a Sunnah of Rasūlullāh Sallallāhu Alaihi Wa Sallam to face Qiblah while sleeping. Consider the following Hadīth:

كَانَ فِرَاشُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَحْوًا مِمَّا يُوضَعُ الْإِنْسَانُ فِي قَبْرِهِ وَكَانَ الْمَسْجِدُ عِنْدَ رَأْسِهِ (سنن أبي داود، بَابُ كَيْفَ يَتَوَجَّهُ)

The bed of Rasūlullāh Sallallāhu Alaihi Wa Sallam was positioned similar to a man placed in a grave and the Masjid was towards his head. (Sunan Abi Dāwūd)

In Badhl al-Majhūd, a commentary on Sunan Abī Dāwūd, Hadhrat Molānā Khalīl Ahmad Sahāranpūri Rahimahullāh quotes Hadhrat Molānā Yahyā Rahimahullāh saying that this Hadīth explains that Rasūlullāh Sallallāhu Alaihi Wa Sallam used to face the Qiblah while sleeping.[1] If Rasūllullāh Sallallāhu Alaihi Wa Sallam used to sleep towards the right side and his head was in the direction of the Masjid, then undoubtedly he was facing Qiblah as well.

The first part of the Hadīth also gives a similar meaning. The deceased is positioned in the grave facing the right side towards the Qiblah.[2]

1. Changing ones clothes prior to sleeping is also a Sunnah of Rasūlullāh Sallallāhu Alaihi Wa Sallam. Consider the following Hadīth[3]:

عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ، قَالَ: ” تَضَيَّفْتُ مَيْمُونَةَ زَوْجَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَهِيَ خَالَتِي وَهِيَ لَيْلَةَ إِذْ لَا تُصَلِّي، فَأَخَذَتْ كِسَاءً فَثَنَتْهُ، وَأَلْقَتْ عَلَيْهِ نُمْرُقَةً، ثُمَّ رَمَتْ عَلَيْهِ بِكِسَاءٍ آخَرَ، ثُمَّ دَخَلَتْ فِيهِ، وَبَسَطَتْ لِي بِسَاطًا إِلَى جَنْبِهَا، وَتَوَسَّدْتُ مَعَهَا عَلَى وِسَادِهَا، ” فَجَاءَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَقَدْ صَلَّى الْعِشَاءَ الْآخِرَةَ، فَأَخَذَ خِرْقَةً فَتَوَزَّرَ بِهَا، وَأَلْقَى ثَوْبَهُ، وَدَخَلَ مَعَهَا لِحَافَهَا (مسند أحمد، ج 4، ص 347، مؤسسة الرسالة)

Ibn Abās Radhiyallāhu Anhu says, “I was a guest at Maimūnah Radhiyallāhu Anhā’s house, who was a wife of Rasūlullāh Sallallāhu Alaihi Wa Sallam and also my aunt. That night she was in a state wherein she did not have to perform Salāh. She took a sheet and doubled it up. She then placed a cushion on top of it. Then she put another sheet on top of the cushion and she went inside. Then she spread a bedding for me next to her. I shared her pillow with her. Then Rasūlullāh Sallallāhu Alaihi Wa Sallam entered after performing Ishā Salāh. He took a cloth and covered himself with it and took off the clothes he was previously wearing. He then entered with Maimūnah Radhiyallāh Anhā in the sheet. (Musnad Ahmad)

1. In Sunan Abu Dāwūd, there is a narration in which it is stated that a Siwāk and water for Wudhu used to be kept for Rasūlullāh Sallallāhu Alaihi Wa Sallam at night time. When he would awaken for Tahajjud, he used to brush his teeth with the Miswāk and perform Wudhu. This Hadīth indicates that the Siwāk and water bottle were kept in close proximity to Rasūlullāh Sallallāhu Alaihi Wa Sallam prior to sleeping. The Hadīth is as follows:

عَنْ عَائِشَةَ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُوضَعُ لَهُ وَضُوءُهُ وَسِوَاكُهُ، فَإِذَا قَامَ مِنَ اللَّيْلِ تَخَلَّى ثُمَّ اسْتَاكَ(سنن أبى داؤد، باب السواك لمن قام باالليل)

Aishah Radhiyallāhu Anhā reports that the Wudhu water and Siwāk was prepared for Rasūlullāh Sallallāhu Alaihi Wa Sallam at night. When he used to awaken at night, he used to relieve himself and thereafter he would use the Siwāk. (Sunan Abi Dāwūd)

Regarding the blessed comb of Rasūlullāh Sallallāhu Alaihi Wa Sallam, it is reported that Aishah Radhiyallāhu Anhā used to comb the hair of Rasūlullāh Sallallāhu Alaihi Wa Sallam even while she was menstruating. Another Hadīth states that Rasūlullāh Sallallāhu Alaihi Wa Sallam would often comb his beard in order to keep it neat. These Ahādīth indicate that Rasūlullāh Sallallāhu Alaihi Wa Sallam had a comb and kept it in close proximity to himself. The Ahādīth are as follows:

عن عائشة قالت:كنت أرجّل رأس رسول الله صلى الله عليه وسلم وأنا حائض (الشمائل المحمدية للترمذى، باب ما جاء في ترجل رسول الله صل الله عليه وسلم)

Aishah Radhiyallāhu Anhā says, “I used to comb the hair of Rasūlullāh Sallallāhu Alaihi Wa Sallam even when I was in the state of menstration. (al-Shamāil al-Muhammadiyyah)

عن أنس بن مالك قال:«كان رسول الله صلى الله عليه وسلم يكثر دهن رأسه وتسريح لحيته (الشمائل المحمدية للترمذى، باب ما جاء في ترجل رسول الله صل الله عليه وسلم)

Anas bin Mālik Radhiyallāhu Anha says, “Rasūllullāh Sallallāhu Alaihi Wa Sallam used to oil his hair and comb his beard often. (al-Shamāil al-Muhammadiyyah)

In relation to the blessed Kohl container of Rasūlullāh Sallallāhu Alaihi Wa Sallam, it is reported that Rasūlullāh Sallallāhu Alaihi Wa Sallam used to have a Kohl container from which he used to apply Kohl to his eyes every night. This Hadīth indicates that the Kohl container was in close proximity to Rasūlullāh Sallallāhu Alaihi Wa Sallam at night time. The Hadīth is as follows:

عن ابن عباس: إن النبي صلى الله عليه وسلم كانت له مكحلة يكتحل منها عند النوم ثلاثا في كلّ عين (الشمائل المحمدية للترمذى، باب ما جاء في كحل رسول الله صل الله عليه وسلم)

Ibn Abās Radhiyallāhu Anhu reports that Rasūlullāh Sallallāhu Alaihi Wa Sallam had a Kohl container and Rasūllullāh Sallallāhu Alaihi Wa Sallam would apply Kohl from it at night time thrice in each eye. (al-Shamāil al-Muhammadiyyah)

As regards the blessed prayer rug of Rasūlullāh Sallallāhu Alaihi Wa Sallam, it is reported that he used to pray on a Khumrah, a small prayer mat made from palm leaves.[4] This Hadīth is narrated by Maimūnah Radhiyallāhu Anhā, the wife of Rasūlullāh Sallallāhu Alaihi Wa Sallam. In this Hadīth there is an indication that Rasūlullāh Sallallāhu Alaihi Wa Sallam had a prayer mat very close to himself at night in order to perform Tahajjud Salāh on it. The Hadīth is as follows:

مَيْمُونَةُ بِنْتُ الْحَارِثِ، قَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «يُصَلِّي وَأَنَا حِذَاءَهُ وَأَنَا حَائِضٌ وَرُبَّمَا أَصَابَنِي ثَوْبُهُ إِذَا سَجَدَ وَكَانَ يُصَلِّي عَلَى الْخُمْرَةِ (سنن أبى داؤد، باب الصلاة على الخمرة)

Maimūnah Radhiyallāhu Anhā says, “Rasūlullāh Sallallāhu Alaihi Wa Sallam used to perform Salāh while I was next to him and in a state of menstruation. At times, his garment would touch me while making Sajdah. He used to perform Salāh on a Khumrah (small mat made of palm leaves). (Sunan Abu Dāwūd)

And Allah Ta’āla Knows Best

Mufti Ebrahim Desai

Idealwoman.org

Al Salamu `Alaykum Wa Rahmatullahi Wa Barakatuh.
The following is the beginning of the translation of the book, ‘Itteba-e-Sunnat! Yaad Rakkho, Yaad Rakkhe Jaoge, by Al Haaj Shakil Ahmad Sahib (db). Hadrat has kindly given this sinner permission to translate this book into the English language for the benefit of those who do not know Urdu. Instead of a literal translation from the mother tongue into English, I have chosen a free form of translation that conveys the message of the original while avoiding prolixity and unnecessary repetition. The translation begins (as of now) directly from the meat of the book avoiding the taqriz, the index, the editor’s note etc which will be added later on. This is only the first draft of the translation and will undergo changes and betterment as time goes on, Inshallah. All mistakes are from Shaytan and me. May Allah accept this effort and make it a means for me in the Hereafter. [Allah is ash-Shakoor (the greatest appreciator). We hope that He will multiply your reward and will give you that much which will please you inshaAllah ~bint e aisha] Please inform me of any mistakes so that the translation can be corrected. Jazakamullahu khayra.
Abu_Tamim.

Every intelligent person seeks profit.

Respected elders and friends! Every person of intellect in this world wants profit, no one seeks loss. Anyone with even a modicum of understanding and intelligence rushes towards benefit and avoids damage to the maximum extent possible. This approach of avoiding doing deeds of no profit is common to all people of sense. Rather such a person works in a focused manner towards a fixed goal and benefit. These benefits are expected to accrue on the basis of experience. For e.g., xyz received this benefit from this work. Therefore, if we do the same, then we will also profit in the same way. This is the way of the world and if often happens that people achieve these gains according to their expectations.

Human nature

However, the above is not an absolute and infallible law. Meaning that it is not necessary that that one will be able to benefit from doing what others have done before him and profited from. Sometimes, the opposite occurs and a person suffers a loss from the same work. But our nature is such that when we see people profiting from something our desires pull us towards that work in the hope of achieving the same profit; even if we are aware of the possibility of loss, indeed, even if we have experienced people suffering loss, we are pulled inevitably towards it. And when unaware of some profit-making business then we search for knowledgeable people, go to them and take advice from them, saying, “Brother! We would like to do some business but don’t know what line of work or what kind of business has the most profit nowadays and where there is the greatest possibility of progress. So, please guide us.” Then we follow his advice and start the business in the hope of making gains. It often happens that we earn profits and sometimes we suffer losses. This nature is not confined to us and you but to every man of sense. In short, this was an introduction to the fact that every sensible man seeks gain and avoids loss. Further, it was said that whatever we set out to do is not entirely free of risk despite giving profits most of the time.

A Query

The following question arises: Does everything that we do in this world carry the potential for gain and the risk for loss or is there a trade that offers 100% profit with no risk at all? When this question is placed before worldly people then they have no (satisfactory) answer for it. They say that we are unaware of any trade or business that offers 100% profit and zero risk.

100% Profitable Work

But when the same question is placed before the Creator and Owner of this world and His Final Prophet (saw), they guide us towards such a trade that offers 100% profit and no loss, not even a risk of loss. What do you think, when informed of such profitable deeds with no risk attached to them, will one want to do them or not? For sure, he will. Indeed, he will race towards it and be in a hurry to find out about it. Would you also like to know (what it is)? Then listen, it is to follow the Sunna of the Prophet (saw). Following the Prophetic example is that deed that gives a 100% return and never a loss.

The deeds of one who is loved by Allah (swt)

And obeying the Sunna not only gives a 100% return but also makes one beloved to the people; not only peoples’ love, but also the love of the angels; and not only the love of the angels but of the Messenger (saw) too. These bestowals and honors that one gets on following the Sunna are enough to show its importance – nothing more is required. (Even then) a special honor that is given to the follower of the Sunna is that Allah makes him beloved to Himself. This is not something ordinary – receiving Allah’s love and becoming beloved to Him- it is such an honor that no further bestowals are needed. I am not saying this from myself, it is proven from many verses of the Qur’an and traditions of the Prophet (saw). In the Qur’an, Allah says, “Say (O Prophet): “If you really love Allah, then follow me, and Allah shall love you and forgive you your sins. Allah is Most-Forgiving, Very-Merciful.” (Surah Aal-i-‘Imran, verse 31, English translation of Mufti Muhammad Taqi ‘Uthmani)

Two Priceless Gifts

Human nature contains an element of avariciousness so that after doing something he looks for some sort of return. And this potential and desire has been placed in him by Allah Himself who has taken it into consideration. Allah knows that his slave is greedy. When I (i.e. Allah) command him to do something, then he will definitely ask me, “O Sustainer! I will do this deed because you have ordered it, but tell me what will I get on doing it?” Hence keeping man’s disposition in mind, Allah answered his query in the next part of the verse quoted, that if you obey and follow my beloved then I will grant you two favors, both of which are such that none except me can grant them and they cannot be bought for anything in this world.

The First Gift

The first incomparable honor that I (Allah) will bestow on the one who follows the Sunna is that I will begin to love him and make him dear to Myself. The following part of the verse, “Yuhbibkumullah” bears witness to the fact that whoever loves Allah and follows the Holy Prophet (saw), is also loved by Allah who makes him His beloved. Allah has given us a deeper understanding of this favor through his Prophet’s (saw) saying that when I (Allah) love someone and make him dear to Me, then I do not leave him alone. Rather I tell My close angel, Jibril (as), “O Jibril! I love so-and-so. You too love him.” Then, Jibril also starts loving him and announces among all the angels that Allah loves such-and-such slave of His and has made him dear to Himself. Hence, O (Assembly of) Angels! All of you (also) love him. All of them then start loving him. The love of that person is then poured into the hearts of men and all the creatures that walk on the earth…..to be contd.

http://jayshemuhabbat.blogspot.com/2012/04/itteba-e-sunnat-english-translation.html?m=1

Question

Is the following narration correct?

عن عائشة، قالت: خمس لم يكن رسول الله صلى الله عليه وسلم يدعهن في حضر ولا سفر: المرآة، والمكحلة، والمشط، والمدرى، والسواك

Answer

Imam Tabarani and Hafiz Khatib Al Baghdadi (rahimahumallah) have recorded this narration of Sayyidah 'Aaishah (radiyallahu 'anha).

(Al Mu'jamul Awsat, Hadith: 5238. Refer: Fathul Bari, Hadith: 5924)

Despite one narrator of this chain being declared weak, the narration is corroborated. Hafiz Ibn Hajar (rahimahullah) has cited several supporting narrations.

(Fathul Bari, Hadith: 5924)

The narration is therefore acceptable and may be quoted.

Translation

Sayyidah 'Aaishah (radiyallahu 'anha) says, 'Rasulullah (sallallahu 'alayhi wa sallam) never left five things, whether he was on travel or at home; a mirror, antimony [kuhl], a comb, a stick/metal comb [used for scratching] and a miswak.

And Allah Ta'ala Knows best.

Answered by: Moulana Suhail Motala

Approved by: Moulana Muhammad Abasoomar

Did the diet of Nabi (sallallahu 'alayhi wasallam) consist of meat?

Question

1. What was the diet of Nabi (sallallahu 'alayhi wasallam)?

2. Did Nabi (sallallahu 'alayhi wasallam) eat meat often?

3. Are there any Hadiths that mention meat in particular?

Answer

Here are the brief answers to your questions followed by some detail about meat, specifically.

1. The diet of Rasulullah (sallallahu'alayhi wasallam) consisted of basically whatever halal food was available.

Imams Ghazali and Sha’rani (rahimahumallah) have mentioned that Nabi (sallallahu'alayhi wasallam) would eat whatever was presented to him. this ranged from roasted meat to coarse barley bread and dates without any sort of fuss. They have also stated that most of the time, he (sallallahu'alayhi wasallam) would consume dates and water.

(Muntahas Sul, vol.2 pg.9 and pg.105).

2. No.

3. Yes.

Meat on very rare occasions

Poverty and hunger were common place in the home of our beloved Nabi (sallallahu 'alayhi wasallam). When inspecting the Hadiths of this topic, one would easily understand that -due to poverty- Nabi (sallallahu ’alayhi wasallam) hardly consumed meat.

Sayyidatuna 'Aaishah (radiyallahu'anha) said: 'Months passed wherein we never lit a single flame in our home (i.e, to cook food). Our only provisions were dates and water unless we received bits of meat.' (Sahih Bukhari, Hadith: 6458)

In one narration of Sunan Tirmidhi, Sayyidah 'Aaishah (radiyallahu'anha) states that one reason why Nabi (sallallahu 'alayhi wasallam) relished the meat of the shoulder was due to Nabi (sallallahu'alayhi wasallam) only having meat on rare occasions, and the shoulder was the quickest part to get cooked. (Sunan Tirmidhi, Hadith: 1838)

[Note: This is one of a few recorded reasons]

The above clearly shows that the diet of our Nabi (sallallahu ’alayhi wasallam) consisted mainly of dates and water, and that he would only consume meat occasionally.

The different types of meat consumed by Nabi (sallallahu'alayhi wasallam)

Some ‘Ulama have endeavoured to enumerate the different types of meat that Rasulullah (sallallahu ’alayhi wasallam) consumed.

’Allamah Salihi Ash-Shami (rahimahullah) -a reliable biographer of the seerah- has cited a list of such meat. Among them are the following:

Sheep, Goats, Camels, Chickens, Bustard birds, Zebras, Rabits, Partridge/Bob white birds, as well as sea fish.

'Allamah Kashimiri (rahimahullah) has stated that Nabi (sallallahu'alayhi wasallam) also ate beef on several occasions [One such occasion is recorded in Sahih Bukhari, Hadith: 3089].

(Subulul Huda war Rashad, vol.7 pg.192. Also see Zadul Ma'ad, vol.1 pg.142, Faydul Bari, vol.3 pg.459 & Sahih Bukhari, Hadith: 3089)

Note: the above is merely a discussion about meat in the diet of our Beloved Master (sallallahu 'alayhi wasallam).

There are various types of grains and other foods that he (sallallahu 'alayhi wasallam) ate too. Refer the the last two references cited above for more details.

And Allah Ta'ala Knows best,

Answered by: Moulana Muhammad Abasoomar

Words pleasing to ears isn't a sign for its authenticity. Since few years Moulana Tariq Jameel Sahab (db) has been seen prescribing this to the students of madaaris. And then through ascription towards him everyone has started doing the same.

Infact the reality is that having meal with hands is masnoon. While eating rice in itself is not masnoon.

Adding both and proving that eating rice with hands isn't sunnah is just a false analogy. If having meal with hands is masnoon. Then even if rice is to be eaten, using hands for it would also be considered masnoon.

As for the matter that having rice this way alienates people then this problem exists in all foods. Its not specific with just rice. Having chapati dipped in gravy in such a way that its drops spread over hands and clothes or any such style of eating which turns away people should then also be considered against sunnah.

But the reality is that when Prophet ﷺ would have pumpkin he would search the entire can using his fingers for the remains of it. Thus sunnah must be that we also adopt this way while eating pumpkin. Moreover, very rarely would he have meat to eat but when he would, then he would tear its pieces using his canines/teeth. Hence sunnah must also be accordingly. Now even if this act would alienate sophisticated people, then what would be its solution?

Finally, who says to add so much gravy onto the rice that it looks odd.If eaten properly then even rice can be had with hands in a very sophisticated manner. But, eating with hands only should also not  be insisted upon. Rather if someone eats with spoon then that's also fine, but if he uses his hands in a wise manner then this act must also be appreciated as being the love for the Prophet ﷺ.

Mufti Abuhajira DB

Question

Is this correct?

"Place your hand under your cheek when sleeping as done by Nabi (sallallahu 'alayhi wa sallam)"

Nabi (sallallahu 'alayhi wa sallam) would accept gifts and give something in return

Question

Has this been mentioned in a Hadith?

'Rasulullah (sallallahu 'alayhi wa sallam) use to accept gifts and would give something in return'

Answer

Yes. Imam Bukhari (rahimahullah) has recorded this as the statement of Sayyidah 'Aaishah (radiyallahu 'anha). The narration is therefore authentic.

(Sahih Bukhari, Hadith: 2585)

And Allah Ta'ala Knows best.

Answered by: Moulana Suhail Motala

Approved by: Moulana Muhammad Abasoomar,

This noble sunnah deserves more attention in our times.

hadithanswers

Part 1

1. Ta’ziat means sharing condolences with the bereaved and sympathizing with them over the loss of their near and dear one. This will be done by making dua for the deceased in the presence of the family. Similarly, this will be done by making dua for the family, that Allah Ta’ala bless them with patience during this test.

2. One may make dua in the following words, “May Allah Ta’ala grant the deceased (brother, father, etc.) the highest stages in Jannah and forgive his sins.” or, “May Allah Ta’ala grant the family sabr-e-jameel (a beautiful patience).”

Ihyaauddeen.co.za

Q: I know that it is not permissible for women to cut or trim their hair. However, I wish to enquire about male haircuts. Is it permissible for males to cut their hair in uneven lengths? I was informed that this is permissible as it does not enter under the prohibition of qaza’ mentioned in the Hadith.

(Tirmidhi 7/443)

I would like to add what i have heard from my murshid, Shaykh Muhammad Saleem Dhorat (hafizahullah)

"Our love for the sunnah should be such that we should yearn to perform even those sunnats which we are unable to perform, like remaining hungry for days and having to tie a stone around the stomach. This yearning can be compared with the yearning a diabetic person feels when he sees a tray of delicious cakes and sweet dishes in front of him and he cannot eat them due to his diabetes"

Please add......

In the two rakaat sunnats of Fajr, it is sunnah for one to recite Surah Kaafiroon in the first rakaat and Surah Ikhlaas in the second rakaat:

عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قرأ في ركعتي الفجر: قل يا أيها الكافرون، وقل هو الله أحد. (مسلم رقم 726)

Hazrat Abu Hurayrah (Radhiyallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) would recite Surah Kaafiroon and Surah Ikhlaas in the two rakaat (sunnats) of Fajr.

حدثنا محمد بن الفضل السقطي، قال: نا مهدي بن حفص، قال: نا إسحاق الأزرق عن أبي حنيفة عن محارب بن دثار عن ابن عمر قال: قال رسول الله صلى الله عليه وسلم

من صلى العشاء في جماعة، وصلى أربع ركعات قبل أن يخرج من المسجد كان كعدل ليلة القدر

Muḥammad ibn al-Faḍl al-Saqaṭī narrated to us: He said: Mahdī ibn Ḥafṣ narrated to us: He said: Isḥāq al-Azraq narrated to us from Abū Ḥanīfah from Muḥārib ibn Dithār from Ibn ‘Umar: He said: The Messenger of Allāh (Allāh bless him and grant him peace) said:

“Whoever prays ‘Ishā’ in congregation, and prays four rak‘āt before leaving the masjid*, it will be equal to [praying them on] Laylat al-Qadr.” (al-Mu‘jam al-Awsaṭ, 5:254)

* Note: The condition “before leaving the masjid” is not a precluding condition. It is mentioned only to describe one common way these rak‘āt may be performed. The same reward will therefore be received for praying them at home.

This is an authentic chain and ḥadīth. All of the narrators in this chain are trustworthy and reliable.

Abū Nu‘aym al-Aṣfahānī mentions that a group of the companions of Imām Abū Ḥanīfah narrated this ḥadīth from him, including al-Ḥasan ibn al-Furāt, Abū Yūsuf, ‘Abd al-Ḥamīd al-Ḥimmānī and Muḥammad ibn al-Ḥasan al-Shaybānī (Musnad Abī Ḥanīfah, p. 224).

The ḥadīth is also found in Kitāb al-Āthār (Dār al-Nawādir, 1:133) of Muḥammad ibn al-Ḥasan al-Shaybānī and Kitāb al-Āthār of Abū Yūsuf, both of them directly from Imām Abū Hanīfah with the above chain. However, in both their narrations, the chain stops at Ibn ‘Umar (raḍiyAllāhu ‘anhumā) and is not reported as the words of the Prophet (ṣallAllāhu ‘alayhi wasallam). In other words, Imām Abū Ḥanīfah narrated it as both a mawqūf and a marfū‘ narration.

It is supported by other narrations.

‘Abdullāh ibn ‘Amr (raḍiyAllāhu ‘anhumā) said:

من صلى أربعا بعد العشاء كن كقدرهن من ليلة القدر

“Whoever prays four [rak‘āt] after ‘Ishā’, they will be like the equivalent of them on Laylat al-Qadr.” (Muṣannaf Ibn Abī Shaybah, 5:100)

‘Ā’ishah (raḍiyAllāhu ‘anhā) said:

أربعة بعد العشاء يعدلن بمثلهن من ليلة القدر

“Four [rak‘āt] after ‘Ishā’ equate to the like of them on Laylat al-Qadr.” (Musannaf Ibn Abī Shaybah, 5:100)

‘Abdullāh ibn Mas‘ūd (raḍiyAllāhu ‘anhū) said:

من صلى أربعا بعد العشاء لم يفصل بينهن بتسليم عدلن بمثلهن من ليلة القدر

“Whoever prays four [rak‘āt] after ‘Ishā’, not separating them by salām, they will equate to the like of them on Laylat al-Qadr.” (Muṣannaf Ibn Abī Shaybah, 5:100)

Such a thing cannot be said based on mere opinion or analogy, and thus must have been received from the Prophet (ṣallAllāhu ‘alayhi wasallam). Hence, these reports carry the ruling of a marfū‘ ḥadīth. [1]

The Ḥanafī fuqahā’ recommend four rak‘āt after the farḍ of ‘Ishā’ based on this ḥadīth, as Imām Muḥammad records in al-Aṣl. [2]

Note 1: These 4 rak‘āt are performed with one salām, as mentioned in the narration of ‘Abdullāh ibn Mas‘ūd (raḍiyAllāhu ‘anhū), and as stated explicitly by the Ḥanafī fuqahā’.

Note 2: The sunnah mu’akkada ṣalāh after ‘Ishā’ consists of two rak‘ahs. The four rak‘āt described above are mustaḥabb or sunnah ghayr mu’akkada. However, according to the stronger opinion in the Ḥanafī madhhab, if only these four rak‘āt are prayed, two rak‘ahs from them will count in place of the sunnah mu’akkada ṣalāh, and one will have performed both the sunnah mu’akkada and mustaḥabb ṣalāh. Hence, it is not necessary to pray the 4 mustaḥabb rak‘āt separately from the 2 rak‘ahs of sunnah mu’akkada. [3] However, since there is a difference of opinion, it would be better to offer them separately.

[1]

الموقوف في هذا كالمرفوع لأنه من قبيل تقدير الأثوبة وهي لا يدرك إلا سماعا (غنية المتملي، ص٣٨٥

[2]

قلت: فهل بعد العشاء تطوع؟ قال: إن تطوعت فحسن، بلغنا عن عبد الله بن عمر أنه قال: من صلى أربع ركعات بعد العشاء قبل أن يخرج من المسجد كن مثلهن من ليلة القدر (الأصل، دار ابن حزم، ج١ ص١٣٢

[3]

الأربع بعد العشاء مستحبة والمؤكدة منها ركعتان (غنية المتملي، ص٣٨٧

وأربعا بعدها بتسليمة أيضا، وهما [أي: أربع قبل العشاء وأربع بعدها] مستحبتان أيضا، فإن أراد الأكمل فعلهما، وإن شاء اقتصر على صلاة ركعتين المؤكدتين بعدها (اللباب في شرح الكتاب، دار البشائر الإسلامية، ج٢ ص٢٠٤

(فأما التطوع بعد العشاء فركعتان فيما روينا من الآثار وإن صلى أربعا فهو أفضل) لحديث ابن عمر – رضي الله عنه – موقوفا عليه ومرفوعا «من صلى بعد العشاء أربع ركعات كن له كمثلهن من ليلة القدر» (المبسوط، دار المعرفة، ج١ ص١٥٧

قال رسول الله صلى الله عليه وسلم: من ثابر على ثنتي عشرة ركعة فى اليوم والليلة بنى الله له بيتا فى الجنة: ركعتين قبل الفجر، وأربع قبل الظهر، وركعتين بعدها، وركعتين بعد المغرب، وركعتين بعد العشاء، فهذه مؤكدات لا ينبغي تركها (الاختيار لتعليل المختار، دار الرسالة العالمية، ج١ ص٢٢٤ – ٢٢٥

والمستحب بعد العشاء أن يصلي أربع ركعات لحديث ابن عمر موقوفا عليه ومرفوعا إلى رسول الله صلى الله عليه وسلم: من صلى أربع ركعات بعد صلاة العشاء كن كمثلهن من ليلة القدر (التجنيس والمزيد، إدارة القرآن، ج٢ ص١٠٤

وحكى في فتح القدير اختلافا بين أهل عصره في مسألتين: الأولى هل السنة المؤكدة محسوبة من المستحب في الأربع بعد الظهر وبعد العشاء…؟ الثانية: على تقدير الأول هل يؤدي الكل بتسليمة واحدة أو بتسليمتين؟ واختار الأول فيهما وأطال الكلام فيه (البحر الرائق، دار الكتب العلمية، ج٢ ص٨٩

وكذا في غنية المتملي ص٣٨٧، ونقل عن ابن الهمام قوله: ثم رأينا في لفظ الهداية ما يدل على ما قلنا

قال الشيخ محمد حسن السنبهلي (م: ١٣٠٥ ه): الأربع ليست من الرواتبة المؤكدة، بل من السنن الزوائد النافلة، ويجزئ هذه الأربع عن الشفع المؤكدة…على ما اختاره ابن الهمام، وإن كان مختلفا فيه (تنسيق النظام في مسند الإمام، مكتبة البشرى، ص٢٩٢

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