ummtaalib

يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

Sunnats and Aadaab of Sleeping – Part 8 1. Upon awakening, one should recite the masnoon du`aa: الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ “All praise is due to Allah Ta’ala who granted us life after death and to Him is our return.” عن حذيفة رضي الله عنه قال كان النبي صلى الله عليه وسلم إذا أخذ مضجعه من الليل وضع يده تحت خده ثم يقول اللهم باسمك أموت وأحيا وإذا استيقظ قال الحمد لله الذي أحيانا بعد ما أماتنا وإليه النشور. (بخارى رقم 6314 ) Hadrat Huzaifa (Radiallahu anhu) reports that when retiring to bed at night, Rasulullah (Salallahu alaihi wasallam) would place his (right) hand under his (right) cheek and would recite the duaa اللهم باسمك اموت و احيى , and upon awakening would recite الحمد لله الذى احيانا بعد ما اماتنا واليه النشور

Sunnats and Aadaab of Sleeping – Part 7 1. Do not sleep unnecessarily after Maghrib. عن أبي برزة رضي الله عنه أن رسول الله صلى الله عليه وسلم كان يكره النوم قبل العشاء والحديث بعدها (البخاري رقم 568) Hadhrat Abu Barzah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) disliked one to sleep before Esha (i.e. after Maghrib), and to engage in discussions after Esha (in the case where there is no need). 2. Do not sleep in areas which people use as a walkway as you would cause inconvenience to them and this may become a means of injury being caused to oneself. عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم إذا سافرتم في الخصب فأعطوا الإبل حظها من الأرض وإذا سافرتم في السنة فأسرعوا عليها السير وإذا عرستم بالليل فاجتنبوا الطريق فإنها مأوى الهوام بالليل (و في رواية وإذا عرستم فاجتنبوا الطريق فإنها طرق الدواب ومأوى الهوام بالليل) (مسلم رقم 1926) Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “When travelling through green pastures, then give the animal its due right (through stopping at different places in order to allow the animal to graze). When travelling through dry land at the time of drought, then complete the journey quickly (i.e. do not delay your journey by stopping at different places so it does not become difficult upon the animal). During the journey, if you have to stop over to spend the night at a certain place, then ensure that you do not camp in the middle of the road as the road is the right of the animals (of the travellers travelling on the road), and the residing place of insects and poisonous creatures at night (which can cause you harm).

What do Women Get in Paradise (Jannah) by Mufti Abdur Rahman ibn Yusuf

3 Stages to Tahajjud One of the most virtuous of the nawafil acts of worship is waking up in the middle of the night for tahajjud prayer. This is that special time when the doors of mercy are thrown open and the angels are dispersed, seeking out those in need of their Lord. Yet, how unfortunate our situation is that we are deprived from this great bounty. “Their sides shun their beds in order to pray to their Lord in fear and hope…” (Quran, 32: 16) Abu Hurayrah (radiallahu anhu) narrates that the Messenger of Allah (sallallahu alaihi wa sallam) said, “The best prayer after the obligatory prayers is the night prayer.” (Muslim) I remember anytime one of the narrations regarding tahajjud would come up in a text, or was mentioned by one of our teachers, the students would eagerly ask how they could become regular in this blessed act. Here are a few suggestions based on their responses. Stage 1 – I just can’t wake up Despite your best efforts (asking a friend to call, multiple alarms, sleeping early, making a firm intention at night, etc.) if you simply cannot force yourself to get up, pray your tahajjud prayer before you go to sleep. Its time technically begins after Isha, so this can be a means of showing Allah that you are serious, and truly desirous of this great bounty. Couple this with dua admitting your inability and asking Allah for His bounty. Stage 2 – I am sporadic in my tahajjud If you are blessed to wake up for tahajjud on occasion, or get up most days, but miss a few here and there, be sure to “make-up” the prayer on the days that you don’t get up. And of course couple this with dua. Umar (radiallahu anhu) narrates that “I heard the Messenger of Allah (sallallahu alaihi wa sallam) say, ‘Whenever one of you sleeps through his night devotions, or through a part of them, then, if you perform them between the Fajr (i.e after Ishraq) and Dhuhr prayer, you will receive the same reward as if you performed them at night.’” (Muslim) Stage 3 – I regularly wake up for tahajjud Alhamdulillah, if you are at this stage you need to ensure 3 things: 1. Give shukr every night that Allah allowed you take advantage of this great blessing. 2. Admit to Allah that while you are unworthy of such a blessing, you are in need of it. 3. Beg Allah that He allow you to wake up the following night as well. May Allah, Most High, allow each of us to be regular in our tahajjud prayers! Shaykh Khalid Abdul Sattar Ilm Essentials

Bishr ra said, "A servant commits a sin, and is deprived [thereby] of performing tahajjud."

Alhamdulillaah!

Hijaab: My Choice! Another misconception is the belief that Muslim women are forced to wear hijab. For the vast majority of Muslim women, nothing could be farther from the truth. Indeed, deciding finally to wear hijab is often difficult. Days of meditation, fear of negative consequences and reactions from family and/or the wider American society, and ultimately, the need for plenty of courage weigh heavily in reaching the decision. Wearing hijab is a very personal and independent decision, coming from appreciating the wisdom underlying Allahs command and a sincere wish to please Him. whyislam There is no compulsion in Islam Let us see what Muslim women themselves have to say... When asked about bans on wearing hijab:

Listen Here: “Being Prophylactic” by Shaykh Husain Abdul Sattar Prophylactic means to prevent against diseases. The way people react to physical diseases can be divided into three groups: The first group of people is preventative. They wash their hands constantly, get flu shots, go for regular checkups, etc. This group is easiest to treat because if they have any disease, it is caught quickly. The next group of people regularly monitor themselves and report to a doctor as soon as they notice any abnormality. They are easy to treat as well. The last group will not visit a doctor until the very end, at which point treatment becomes very difficult if not impossible. The same concept applies to spiritual diseases: The first group is proactive about their spirituality. They constantly make astaghfar. In fact, they make astaghfar for their deficiency in making astaghfar. They stay in the company of the pious. If they know there is a place that will make it difficult for them to protect their gaze, they will avoid it altogether. They give sadaqah everyday. The next group constantly scans themselves like the first group. They look for deficiencies within themselves. If they find a malady in their heart, they go to a shaykh for treatment immediately. The last group of people will ignore their problems until the very end. If a person has an anger problem, he will let it escalate until it ruins his relationships with his children, his wife, his parents etc. If he had treated it at the start, it would not have seeped into every part of his life making it nearly impossible to resolve. We have to strive to be people who are proactive about our religion, who constantly monitor ourselves and analyze our behavior. We cannot afford to be among the last group of people. If we have weird thoughts or doubts in our minds, we should not mull over it for years until it becomes a huge problem. We should seek the help of the scholars. If a person does not seek treatment for a physical disease, the worst thing that will happen is death. However, if we do not treat our spiritual diseases, we risk eternity in the worst of abodes. Khutbah Jems

Hijaab: An Expression of Identity While some Muslim women do not perceive the hijab to be obligatory to their faith, other Muslim women wear the hijab as a means of visibly expressing their Muslim identity (Haddad, et al, 2006). In the United States, particularly since 9/11, the hijab is perceived to be synonymous with Islam. Some Muslim women choose to appropriate this stereotype and wear the hijab to declare their Islamic identity and provide witness of their faith. Unfortunately this association has also occasionally resulted in the violent assaults of Muslim women wearing hijab. While most Muslim women wear the hijab for religious reasons, there are other Arab or Muslim women who choose to wear the hijab as an expression of their cultural identity. By wearing the hijab, Muslim women hope to communicate their political and social alliance with their country of origin and challenge the prejudice of Western discourses towards the Arabic-speaking world (Zayzafoon, 2005). In many cases, the wearing of the hijab is also used to challenge Western feminist discourses which present hijab-wearing women as oppressed or silenced. (Arabs in America)

Hijaab: A Liberation Women in hijaab find freedom from the shackles of the ever changing fashion trends. It is a means of saving time and money. How many people in the women sacrifice financial savings and health in a desperate attempt to meet up to an unrealistic standard of beauty? In Islam a woman is assessed for her piety, knowledge and contribution to society and not just superficial physical traits.

Hijaab: A sign of a Woman’s Honour Hijab is a special outfit of honour. When a woman prays in her home while no one else present, not even a child, she must still wear hijab when she is standing before Allah (swt), the Lord of all the worlds. If hijab was something only intended to protect a woman from men who are not relatives and may have bad intentions, then why should she wear it when she is standing alone before Allah (swt)? A further piece of evidence is as follows. Slavery was a phenomenon that existed all over the world and Islam managed to end it relatively quickly and indeed centuries earlier than it ended in other parts of the world. During the era in which slavery still existed but was being tackled and was finally stopped by Islam, the female slaves were not obliged to wear hijab. For them, hijab was not compulsory though they could choose to wear it. However, a free woman, or the mistress of a house, was required to observe hijab. So if hijab is a burden or is only a form of protection, why must a free woman observe it? Many people who do not understand hijab think that it is a sign of a woman’s inferiority and that they are to wear hijab because they are inferior to men or to unveiled non-Muslims. On the contrary, those in higher positions are supposed to observe hijab more. Thus, whoever is closer to Allah (swt) should observe hijab more.

Hijaab: A Protection "Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, so that they may be recognized and not annoyed. Allah is ever Forgiving, Merciful." (Qur'an 33:59)

Hijaab: A sign of Modesty Modest clothing and hijab are precautions to avoid social violations. The following verses of the Quran highlight that this is not limited to women only. "Say to the believing men that they should lower their gaze and guard their modesty; that will make for greater purity for them; and Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; and that they should not display their beauty and ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands…." (Qur'an 24:30-31) WhyIslam

Hijaab: A Sign of Piety & an Expression of Faith There are a myriad of reasons why a Muslim woman wears the hijaab, however in most cases it is because they believe God has made it an obligation for believing women. It is an expression of their submission to their Lord.

The Veil in other Religions A common misconception is that Muslim women are the only ones who cover their hair. It may be true that Islam is the only religion in which most women follow its directives to cover the hair, but it is not the only religion to have such directives. The Head Covering in Christianity Pictures from Christian Modesty The Habit of the Nun Regarding a nun in her habit, is that a symbol of oppression or a dress that demands dignity and respect? The habit of a nun is a complete hijab. When a Catholic nun dresses in that way, she becomes dignified, but when a Muslim woman dresses in that way, she becomes the symbol of oppression?! 53 Bible Verses about Modesty The Head Covering in Judaism Praying Jewish women wearing Tichel The Tichel in different styles Modesty in Judaism The Veil in Hinduism Indian women with the Ghoongat Modesty in Hinduism Veiling and the Seclusion of Women

Tahajjud Salaah After Isha Q: Will I receive the reward of tahaujjd if I perform nafil Salaah after esha before retiring to bed with the intention of tahajjud? A: Tahajjud refers to the salaah which is performed after awakening (from one’s sleep) during the night. Tahajjud salaah can be performed anytime after the Esha salaah until the time of subah saadiq. If one performs salaah before sleeping with the niyyat of tahajjud, Insha Allah he will receive the reward of tahajjud. And Allah Ta'ala (الله تعالى) knows best. وعن إياس بن معاوية المزني أن رسول الله صلى الله عليه و سلم قال لا بد من صلاة بليل ولو حلب شاة وما كان بعد صلاة العشاء فهو من الليل رواه الطبراني في الكبير وفيه محمد بن إسحاق وهو مدلس وبقية رجاله ثقات (مجمع الزوائد #3525) وعن جابر عن النبي صلى الله عليه و سلم قال لا تدعن صلاة الليل ولو حلب شاة رواه الطبراني في الأوسط وفيه بقية بن الوليد وفيه كلام كثير (مجمع الزوائد #3523) مطلب في صلاة الليل قوله ( وصلاة الليل ) أقول هي أفضل من صلاة النهار كما في الجوهرة ونور الإيضاح وقد صرحت الآيات والأحاديث بفضلها والحث عليها قال في البحر فمنها ما في صحيح مسلم مرفوعا أفضل الصلاة بعد الفريضة صلاة الليل وروى الطبراني مرفوعا لا بد من صلاة بليل ولو حلب شاة وما كان بعد صلاة العشاء فهو من الليل وهذا يفيد أن هذه السنة تحصل بالتنفل بعد صلاة العشاء قبل النوم . (رد المحتار 2/24) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Jazaakillah, actually that answers a question i've had in my mind for a long time

erm yes but slowly (and I need harakaat) so i get put off ) :

Question Assalamu Alaikum, What does it exactly mean by mufti bihi opinion of any madhhab? Can you elaborate? Was-salam. Answer Wa'alaykum as Salam wa rahmatullahi wa barakatuhu, The literal meaning of Mufta bihi is 'the view on which fatwaa is given on'. Basically, in every Madhab we have countless Fuqaha. At times, those who reached the status of Ijtihaad within a Madhab differ from others. For example, in the Hanafi Madhab, we have an elite student of Imam Abu Hanifa (may Allah be pleased with him) - (Imam Muhammad, for example) - differing with him. Since the student too is a Mujtahid, there are times when a Mufti will pass verdict in accordance to the view of that student. That view becomes the Mufta Bihi (the view upon which verdict is given). If the verdict is passed on the view of Imam Abu Hanifa, then that is Mufta Bihi. On a side note, this proves that a Madhab is not the work of one individual, rather it is the combined effort of thousands of scholars. Tags: Mufta bihi

Jazaakillah Haya!

(Click on pictures to enlarge)

Some Lessons from Mi'raaj- Synopsis Sublime Position of Salaah: The greatest gift given on this miraculous journey on Mi'raj was the gift of salaah. The importance of this great gift is evident by the fact that the Prophet(sallallahu alaiyh wassallam) was called personally to the heavens and beyond to receive this injunction, whereas most other injunctions were given on earth via Jibraeel(alaiyhis salaam). Moreover, the fact that Jibraeel(alaiyhis salaam) descended the very next day after Mi'raj to teach Nabi(sallallahu alaiyh wassallam) the finer points of the method of salaah, highlights it's importance. Neglect of Salaah: During Mi'raj, Nabi (sallallahu alaiyhi wassallam) passed by a group of people whose heads were being crushed with boulders. After becoming smashed, their heads would again resume their original shape, only to be crushed again. This process would continue ceaselessly. When he asked Jibraeel (Alaihis salaam) who they were, he replied that they were those people who were neglectful of their salaah. During the time of salaah, they would remain asleep. Salaah with congregation: We notice that Nabi (sallallahu alaiyhi wassallam) performed salaah in congregation with all the Ambiya in Masjidul-Aqsa. This also illustrates the importance of salaah in congregation. Besides the warnings on discarding salaah with the congregation, many virtues have also been mentioned for observing salaat with congregation. Abdullah bin Umar(radhiallaha anhu) reports that Nabi (sallallahu alaiyhi wassallam) said, " Salaah performed in congregation exceeds the salaah performed individually(in reward) by twenty five times." (Sahih Bukhari Vol.1) Zamzam Water: In the incident of Mi'raaj, it has also been recorded that the blessed chest of Nabi (sallallahu alaiyhi wassallam) was opened, and his heart removed and washed in the water of Zam Zam, and then replaced and restored to its original condition. In today's modern, scientific age, when the practice of surgery has become an ordinary everyday occurrence, this is not at all difficult to believe. And since no other water was used, but the Blessed water of Zam Zam was used to wash the noble heart of Rasulullah (sallallahu alaiyhi wassallam), we can clearly understand the merit and excellence of this water. Importance of Masjidul Aqsa in Islam: The fact that Rasulullah(sallallahu alaiyhi wassallam) was taken to this Glorified Masjid and not to any other Masjid to perform salaah and lead the Ambiyaa, illustrates the pivotal role it plays in the life of a Muslim. In a hadith narrated by Hazrat Anas(R.A.): Rasullullah(sallallahu alaiyhi wassallam) has said that "the reward for salaah in his Masjid(Masjidun Nabawi) and in that of Masjidul Aqsa is of 50 000 prayers, but the reward of salaah in the kaaba is equal to a 100 000 prayers." (Ibn Majah) Some Meritorious recitations given during Mi'raj: Revelation of the last few verses of Surah Al Baqarah (i.e. from " Aa-manar-rasoolu bimaa un-zila ilayhi mir-rab-bihee wal-mu'-minoon....till the end). Increase recitation of 3 rd Kalimah: Rasullullah(sallallahu alaiyhi wassallam) said, "On the night of Mi'raj, I met Hazrat Ibraheem(alaiyhis salaam) and he said to me, O Muhammad ! Convey my salaam to your Ummah and inform them that undoubtedly the soil of Jannah is pure, its water is sweet, its ground is barren and its plants are: "Subhanallahi walhamdulillahi wala ilaha illallaahu wallaahu akbar." Admonitions and Punishments witnessed during Mi'raj: During this journey Rasulullah(sallallahu alaiyhi wassallam) was shown the different punishments meted out to those who transgressed and were dis-obedient. These experiences serve as a warning to the Ummah to refrain from dis-obedience and those actions that displease Allah Subhana Wata'ala. Refrain from Teaching without practicing: Punishment for this is "lips were being slit with scissors of fire- they are the khateebs who command people to do good deeds while forgetting their own selves." Refrain from Slandering: Punishment for this is "people who had fingernails of copper and they were raking their own faces and chests with them." Refrain from Consuming Interest: Punishment for this is "people with bellies as huge as houses (in which people stay) and inside their bellies were snakes which were visible from the outside." Refrain from fornication and adultery: Punishment for this is: " These people were eating the decayed meat and leaving the cooked meat untouched." Refrain from Abusing peoples trust: Punishment for this is: " A man who was struggling to carry a very large bundle of wood which he was unable to bear, yet he wanted to carry even more." Refrain from witholding Zakaat: Punishment for this is: "They were eating Daree'(a thorny plant of the fire of Jahannam) and Zaqqoom( a most bitter and foul smelling tree growing at the bottom of Jahannam) and the smouldering stones of Jahannam." In short all these punishments were shown to Rasulullah(sallallahu alaiyhi wassallam) so that he may warn mankind to abandon sin and transgression and encourage mankind to obedience and goodness. It is through His Divine Mercy that Allah Ta'ala has shown these incidents to mankind, so that one has the opportunity, now in this world to mend one's ways before it is too late. To believe and practice un-conditionally as Hazrat Abu Bakr(R.A.) did: It was belief that distinguished Abu Bakr as-Siddiq and placed him in a rank never to be equalled or surpassed by any of the companions or those who would come after them. Abu Bakr(R.A.) was known by the nickname ‘as-Siddiq (the believer)’ more than his real name. He gained that nickname because he immediately and unconditionally believed in what the prophet (Sallallaahu Alayhi Wasallam) said about his journey to the heavens. Abu Bakr(R.A.) had based his Imaan on his belief and practiced accordingly; Abu Bakr(R.A.)’s belief is that the Prophet (Sallallaahu Alayhi Wasallam) is the Informer. His practice of that was based upon the fact that Allah is the Legislator. Allah Ta’ala says, ‘The Messenger believes in what has been revealed to him from His Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books and His Messengers. (They say), ‘We make no distinction between one another of His Messengers’ and they say, ‘We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).’ (2:285) The lesson for us, the Muslims, is that if it is in the Qur’an or reported authentically as a Sunnah, then we should believe in it, and act upon it. In Summary: The Sahaba(radhiallahu anhum), however fully appreciated the gift of Mi'raj. They would never forego any salaah without any valid excuse to such an extent that a person who could not walk to the Masjid would be carried by two Sahaba and brought to the Masjid to perform salaah in congregation. Furthermore, we learn from the incident of Mi'raj, the importance of us strictly refraining from all vices and sins; especially those mentioned( adultery, consuming interest, speaking lies etc.). We should try to please our Glorious Creator and try our best not to transgress His Divine laws in anyway. At the same time, it was also announced that the major sins of those in the ummah of Rasullullah(sallallahu alaiyhi wassallam) who do not ascribe partners with Allah will be forgiven. (Sahih Muslim p. 97 Vol. 1). This means that they will not suffer eternal punishment on account of their major sins, but will instead be pardoned either through tawba (sincere repentance) and istighfaar (seeking the forgiveness of Allah), or after first being punished for their sins.(An Nawawi). We also understand, that from the incidents narrated, that the successful believer will attain Jannah and all the promised luxuries that are within it. Description of Jannah, the Damsels of Jannah and the various splendours have all been shown to our beloved Rasullullah(sallallahu alaiyhi wassallam) as an encouragement for the righteous. This is what the Sahaba have preserved regarding Mi'raj. This is what they practiced upon and propagated to others. Hence it is imperative that we take heed of these aspects and act accordingly. Courtesy: www.everymuslim.net

What is the Sidratul Muntahaa ? In the narrations of Hadith, the names Sidratul Muntahaa and As- Sidratul Muntahaa in both the forms have appeared while in the Qur'an Majeed, it is described only as Sidratul Muntahaa. The word "Sidrah " in Arabic means "a lote tree ", while "Al-Muntahaa " denotes "furthest" or "a place of ending". Why was this name given to the tree? In Sahih Muslim it is recorded that Rasulullah(sallallahu alaiyhi wassallam) said: "Every order of Allah that descends from above, comes to an end there, and every deed of man which rises from the earth towards the heavens, comes to a halt at this point. " In other words, whenever an order of Allah is issued, it first stops there before descending upon the earth, and the deeds of man from below first stop there and are then lifted above. It has already been mentioned that Rasulullah(sallallahu alaiyhi wassallam) said that it was adorned with objects of such resplendent beauty that none of the creation of Allah Ta'ala is able to describe its absolute elegance and splendour. Another Hadith, describes that it was bedecked with golden moths.(Sahih Muslim Vol.1). Concerning this tree, it has also been mentioned in the Hadith that it is so huge that a rider could ride for up to hundred years under the shade of its branches, or that a hundred horsemen are able to roam under its shade. (Mishkaat p. 498) ENTERING JANNAH AND BEHOLDING THE RIVER OF KAUSAR Hadrat Anas bin Maalik (Radiallahu anhu) reports that Rasulullah(sallallahu alaiyhi wassallam) said,"While walking in Jannah, I suddenly found myself along a river. On both its banks were domes of pearls that were empty in the centre (i.e. the whole dome consisted of just one pearl). I asked Jibraeel (Alaihis salaam) what this was and he replied that it was the river of Kausar which Allah has bestowed upon me. When I took a closer look at it, I noticed that the soil (beneath the water), was an immensely fragrant musk." (Sahih Bukhaari) THE PURE HEART OF NABI(sallallahu alaiyhi wassallam) WASHED WITH ZAM ZAM IN A GOLDEN TRAY In the Ahaadith on the incident of Mi'raaj, it has also been recorded that the blessed chest of Nabi(sallallahu alaiyhi wassallam) was opened, and his heart removed and washed in the water of Zam Zam, and then replaced and restored to its original condition. In today's modern, scientific age, when the practice of surgery has become an ordinary everyday occurrence, this is not at all difficult to believe. And since Zam Zam was used to wash the noble heart of Rasulullah(sallallahu alaiyhi wassallam), we can clearly understand the merit and excellence of this water. The Hadith also mentions that the heart of Nabi(sallallahu alaiyhi wassallam) was filled with Imaan, and Hikmah (wisdom). What this means, is that the overwhelming power of Imaan in Rasullullah(sallallahu alaiyhi wassallam) and the wisdom in his heart was reinforced and enhanced in order to fortify him with strength and power required for his magnificent journey into the heavens. Source: The Miracle of Mi'raaj- Mufti Aashiq Ilaahi Bulandshari Courtesy: www.everymuslim.net