Bint e Aisha

As they truly say: "Everyone wants happiness, no one wants pain. But you can't have a rainbow without a little rain."

IS ENGLISH KHUTBAH PERMISSIBLE? Salams Shaykh! I am from a university and they do their khutbah in English. I follow the Hanafi madhab and I enquired with the head of the Islamic society regarding the khutbah in English and he said that it is allowed in the Hanafi madhab as his teachers were Hanafis and they said it is allowed. Shaykh is this right or wrong and he also said where is the 'daleel' to say you can only do it in Arabic? Jazakallah ANSWER: The issue of offering the khutbah in English has become a very contentious one. In order to fully understand the matter, we suggest you read Mufti Taqi Usmani’s book ‘The Language of The Friday Khutbah’. We have extracted excerpts from his fatwa which you may read below. We edited and reworded certain areas of the fatwa for the sake of brevity. You will notice that Mufti Taqi Sahib has classed a non-Arabic Khutbah as Gumraahi, i.e. Deviance, straying away from the Deen. I would first like to write a few words from myself. Bismillahir Rahmanir Raheem English Khutbah is quickly becoming a trend in U.K. as well. Those who deliver the Jumu’ah Khutbah in English are thought to be moderate scholars, whilst those who deliver it in Arabic are taken as backwards. By Allah, such masaail have become a tragedy for the Muslim Ummah. Never has the Ummah been through so many tribulations. May Allah have mercy upon us and guide us towards the truth. The irony is that the English khateebs are extremely short-sighted and fail to understand that this is a deliberate attempt by those who oppose Islam to undermine and wipe out the Arabic language; and thereby annihilate the Islamic culture and heritage from its roots. It also seems an attempt to disconnect the general public from the real scholars. Any layman can stand on the pulpit and start with "Ladies and gentlemen......" As for Salah they can recite Surah Kawthar and surah Ikhlas, enough to fulfil the requirement. No need for a Mufti or a Shaykh, let alone a hafiz or a pious god fearing imam. Having travelled to certain parts of the world where Khutbah is delivered in English, I have noticed how far those communities have drifted away from the Deen. Alhmadulillah, wherever I have had to lead a Jumu’ah, I make a condition that I will first speak in English, and after the second Adhān there won't be a single word of English, just pure Arabic khutbah according to the Sunnah. It is amazing that some people tend to criticize Imam Abu Hanifa Rahmatullāhi ‘Alayh and his Fiqh. However, when they have a personal interest, they claim to take his point of view. Why don’t they provide a Sahīh Hadith from Sahīh Bukhari or Sahīh Muslim to prove the legality of non-Arabic Khutbah? Furthermore, Imam Abu Hanifa Rahmatullāhi ‘Alayh never permitted Khutbah in a foreign language on a regular basis, rather his view was that if no one in the community knew Arabic, and the khutbah was delivered in a foreign language, the Jumu’ah prayer would be valid, though Makrooh Tahreemi. The other three imams (Malik, Shafiee, and Ahmed Rahmatullahi Alayhim) say that the Jumuah would not be valid. A community in which there is no Arabic speaker, should perform 4 rak'ats Zohr Salah and get someone to learn Arabic before the next Friday so he can give khutbah in Arabic in the following Jumuah. Nowadays, even the Arab Imams have begun to deliver the Khutbah in English. A friend of mine told me that in some Masaajid of the Middle East, the Imam delivers the khutbah in English, even though majority of the congregation are Arabs. In fact, we have heard that in the Haram of Makkah Mukarramah, they have installed translators on the first floor by the King Fahd gate. People have to wear some headphones while the Jumu’ah Khutbah is taking place so they can understand what the Imam is saying. This is totally against the spirit of the Jumu’ah Khutbah. We have been instructed to maintain our composure, remain silent and avoid excessive movements during the khutbah. It is better that we pay attention to the Khateeb, rather than put headphones on and take them off and talk during this procedure. One Hadith says that "If one was to say to the other "keep quiet" while the khutbah is taking place, his reward is wiped out." If we want people to understand the khutbah, we should encourage them to learn Arabic. After all many, (even non-Muslims), learn Arabic for worldly purposes like working in an Arab country. I hope and pray that the speakers who love to offer Khutbah in English come to their senses. The whole week is at their disposal for English speeches. They can give English lectures over the weekends. Why corrupt a form of worship which is set by Allah most high and His beloved Rasul Sallallahu Alayhi Wasallam? Is there an element of name and fame in delivering the Khutbah in English? If that is the case, then this is Riyaa (ostentation), a minor Shirk which should be avoided. If some khateebs do want to give English lectures on Friday, they can do so before the Adhān, as is the custom in many Masaajid, and it has been practised throughout the history of Islam. One should not be hasty in labelling that as Bid’at, because speech before Adhān is not bid'at. Bid ‘at is something which is innovated after the best of generations, which has no basis in Qur’an, Sunnah & Salafe Saliheen, and the aim of which would be to corrupt the Deen. So It can never be claimed that delivering an English speech before the Adhān is a bid’ah, because lectures before Jumuah prevailed in the best of generations. Tameem Daari Radiallahu Anhu, used to deliver such speeches in Masjide Nabawi, during the time of Sayyiduna Umar Radiallahu Anhu, and that was with the permission of Sayyiduna Umar Radiallahu Anhu. Same is reported from Sayyiduna Abu Hurayrah Radiallahu Anhu. May Allah give us insight in to our Deen. May Allah bless with correct understanding of matters. May Allah protect the Ummah from all Fitnas. Ameen. ====== Now we put forward mufti Taqi saheb's research in to the matter. He writes: "It is one of the basic requirements of the Friday prayer that it should be preceded by a Khutbah (sermon) delivered by the Imam. It is Wajib (mandatory) for Muslims to attend the Khutbah from the very beginning. Being a part of the Jumu'ah prayer; it has some special rules and traits which distinguish it from the normal lectures given on other occasions. One of these special traits is, that like the prayer (Salah), it is delivered in Arabic. All the Muslims have been delivering the Khutbah of Friday in no language other than Arabic, even where the audience does not understand it's meaning. It was in the present century for the first time that the idea of delivering the Khutbah in other languages emerged in some Muslim societies where majority of the audience could not understand Arabic properly. The intention behind this change was that without letting the people understand its contents, the Khutbah can hardly be of a meaningful use for the general people who are addressed by it. Conversely, if Khutbah is delivered in a local language, a very useful message can be conveyed through it every Friday and it can serve as an effective medium for educating people in a wide area of Islamic teaching... Apparently, the argument seems to be very logical. That is why it has found currency in the countries far from the centres of deeper Islamic knowledge. But before we accept it on its face value, we should first examine it in light of the Holy Qur'an, the Sunnah of the Holy Prophet Sallallahu Alayhi Wasallam, the practice of his companions, and the juristic views adopted by different schools of Islamic jurisprudence… But at the same time, we notice that while leaving a wide spectrum of education and preaching open to any language convenient for the purpose, Islam has specified some limited functions to be performed in Arabic only. For example, it is mandatory for every Muslim to perform his five times prayers (Salah) in Arabic. Likewise, Adhan is the call for attending the congregation of Salah. It is addressed to the local people. But it is made obligatory that it is pronounced in Arabic. Its translation into any other language is not acceptable. Similarly, while performing Hajj we are directed to read Talbiyah in Arabic. While greeting each other, we are obligated to say "Assalamu Alaykum" in the exact Arabic words. "Peace Upon You" an exact translation of Assalamu Alaykum" cannot fulfil the requirement of the recognised (masnoon) greeting. While commencing an important work it is desirable to say, "Bismillah al-Rahman, al-Rahim". These specific Arabic words may be translated into English or any other language easily understood by the speaker and the addressee but it will always be preferable to recite the original Arabic words… The emphasis on exact Arabic words in some such matters is not based on any bias in favour of the Arabic language, because Islam has always been proponent of inter-nationalism rather than nationalism. The Holy Prophet Sallallahu Alayhi Wasallam has himself eradicated the prides based on race, colour and language. He announced in his landmark sermon of his last Hajj that: "An Arab has no superiority over a non-Arab". However, for being an internationally united Ummah, the Muslim should have some common features, especially in the ways of their worship. The modes of worship which require some oral recitations have, therefore, been prescribed in a manner that all recitations are carried out in one common language, regardless of the linguistic affiliation of the reciters. Arabic has been selected for this purpose, because it is the language in which the Qur'an was revealed and in which the Holy Prophet Sallallahu Alayhi Wasallam addressed the humankind… Therefore, to resolve the issue of the language of Khutbah we will have to examine whether the Khutbah of Friday is a form of worship or it is an ordinary lecture meant only to educate people. The following points may help in knowing the correct position in this respect: 1. It is established by authentic resources that the Khutbah of Friday is a part of the prayer and stands for two Rakat of prayer. Sayyiduna Umar Radiyallahu Anhu the second caliph of the Holy Prophet Sallallahu Alayhi Wasallam says: ‘The Khutbah has been prescribed in lieu of two rakats. Whosoever fails to deliver Khutbah must pray four rakat.’ 2. The Holy Qur'an has named the Khutbah as Dhikr in the following verse: "O! Believers, when there is a call for Salah on Friday, rush for the Dhikr of Allah and leave trade". (al-Jumu'ah: 9) Here the word 'Dhikr' stands for the Khutbah, because after hearing the Adhan, the Salah (prayer) does not start immediately. What starts after Adhan is Khutbah. That is why the Holy Qur'an did not say, 'When there is a call for prayer, rush for the prayer", rather it has said, "When there is a call for prayer, rush for the Dhikr of Allah. This is sufficient to prove that the Holy Qur'an has used the word 'Dhikr' for the Khutbah. Dhikr means 'recitation of the name of Allah' as against 'Tadhkir' which means 'giving advice', 'to educate' or 'to admonish'. This is a clear indication from the Holy Qur'an that the basic purpose of Khutbah is Dhikr and not the Tadhkir and that it is a part of the worship rather than being a normal lecture. 3. At another place, the Holy Qur'an has referred to the Khutbah of Friday as "the recitation of the Holy Qur'an". The Holy verse says: "And when the Qur'an is recited before you, listen to it carefully and be silent, so that you receive mercy". (al-A’araf: 204) According to a large number of commentators the recitation of the Qur'an in this verse refers to the Khutbah delivered before the prayer of Jumuah. Here again the word of recitation is used for the Khutbah which indicates that it is very similar to the recitation of Qur'anic verses during performing prayers. In a number of authentic Ahadith also, the Khutbah of Friday has been referred to as Dhikr. For example in a Hadith reported by Imam al-Bukhari the Holy Prophet Sallallahu Alayhi Wasallam has said: "Because when the Imam comes out (to deliver Khutbah) the angels gather to listen to the Dhikr". (Saheeh al-Bukhari v. 1, p. 121) In another narration, the same principle has been established in the following words: "Because when imam comes out (for Khutbah) the angels close their books (recording the noble deeds) and listen to the Dhikr (i.e. Khutbah)". (Sahih al-Bukhari V.1, p. 127) Based on this particular characteristic of the Khutbah of Friday it is admittedly subject to certain rules, such as being required to remain quiet for the duration of the khutbah. The Holy Prophet Sallallahu Alayhi Wasallam has emphasized on this principle in the following words: "If you speak during Khutbah on Friday, you commit absurdity." "Whoever says to his friend while Imam is delivering Khutbah on Friday 'keep quiet' commits absurdity." 4. The Khutbah has been held as a prerequisite for the Friday prayer. No Friday prayer is valid without a Khutbah. All the Muslim jurists are unanimous on this point. Had it been a normal lecture for the purpose of preaching, it would have nothing to do with the validity of the Jumuah prayer. 5. It is admitted by all that the Khutbah must be delivered after the commencement of the prescribed time of Jumu'ah prayer. If the Khutbah is delivered before the prescribed time it is not valid, even if the prayer is offered within the prescribed time. In this case, both the Khutbah and the prayer will have to be I repeated. (al-Bahr al-Ra'iq v. 2 p. 158) This strictness about the time of the Khutbah further confirms that it is a part of the Salah and is subject to the similar rules as rules provided for Salah. 6. If the Imam confines himself to the Hamd (praising Allah) and Salah (Durood) for the Holy Prophet Sallallahu Alayhi Wasallam and to reciting some verses from the Holy Qur'an, and making some Du'a (supplication) and does not utter a single word to preach or to educate people, the Khutbah is held to be valid and the Salah of Jumuah can be offered after that. Had the purpose been to educate people, it would have been the main ingredient of the Khutbah to say at least a few words for this purpose without which it should not have been a valid Khutbah. Sayyiduna Uthman (May Allah be well pleased with him) delivered his first Khutbah (after he assumed the charge of Khilafat) exactly in this fashion and did not say a single word for the purpose of preaching. Still his Khutbah was held as valid. It was in the presence of the Sahabah, but not one from them challenged the validity of such a Khutbah. This is again a clear proof of the fact that the basic purpose of the Khutbah is Dhikr and not Tadhkir. Being a part of the Jumu'ah prayer, it is a form of worship and not basically a method of preaching and education. All these points go a long way to prove that, unlike normal lectures or sermons, certain rules peculiar to Salah have been prescribed for the Khutbah of Jumu'ah. It is in this context that it has been held necessary that it should be delivered in Arabic only. Just as Salah cannot be performed in any language other than Arabic the Khutbah of Jumu'ah too, cannot be delivered in any other language. That is why the Holy Prophet Sallallahu Alayhi Wasallam never tried to direct his companions to deliver the Khutbah in the local language where the audience could not understand Arabic. Even the audience of the Holy Prophet Sallallahu Alayhi Wasallam sometimes included non-Arabs, but he never tried to get his Khutbah translated by an interpreter like he did while he spoke to foreign delegations… After the demise of the Holy Prophet Sallallahu Alayhi Wasallam the noble companions conquered a vast area of the globe. Even in the days of Sayyiduna Umar Radiyallahu Anhu, the whole Persia and a major part of the Roman Empire was brought under the Muslim rule, and thousands of non-Arab people embraced Islam, so much so that the majority of the Muslims living in Iraq, Iran, Syria, and Egypt were non-Arabs. These new converts were in desperate need of being educated in their own language, so that they may acquire proper knowledge of the basic Islamic rules and principles. It was not the age of printing, publishing and modern audio-visual instruments, therefore, the only source of acquiring knowledge was the personal contact. Still, the companions of the Holy Prophet Sallallahu Alayhi Wasallam never thought about delivering the Friday Khutbah in the local languages, nor did they ever arrange for an interpreter to get it translated simultaneously. One cannot argue that the Sahabah could not speak the local languages, because a large number of them, were either non-Arab by origin, like Salman al-Farisi, Suhayb al-Rumi, Bilal al-Habashi Radiyallahu Anhu or has, learnt the local languages, like Zayd bin Harithah Radiyallahu Anhu. It was universally accepted that, like the Salah and Adhan, the Khutbah of Friday must be delivered in Arabic, and it is not permissible to deliver it in any other language, even when the audience are not able to understand Arabic, because it is basically a form of Dhikr or worship, and not a source of education. If the audience understand Arabic, it can also serve a secondary purpose of educating them, but it is not the basic ingredient or the exclusive objective of Khutbah. THE RULINGS OF THE RECOGNIZED JURISTS: This position is unanimously held by all the four schools of the Islamic jurisprudence. Their specific rulings are reproduced below: Maliki School: The Maliki scholars are very specific in declaring this rule. Al-Dasuqi, the well-known Maliki jurist, writes: "And it is a condition for the validity of Jumu'ah that the Khutbah is delivered in Arabic, even though the people are non-Arabs and do not know the Arabic language. Therefore, if there is nobody who can deliver Khutbah in Arabic properly, the prayer of Jumu'ah is not obligatory on them (in which case they will offer the zuhr prayer)"… Shafi’i School: Similar principle has been accepted by the Shafii jurists also. Al-Ramli is one of the famous Shafii jurists of the later days who has been relied upon by the Muftis of Shafii School. He writes: "And it is a condition (for the validity of Khutbah) that it is delivered in Arabic. This is to follow the way of the Sahabah and their descendants. And to learn Arabic (for the purpose of delivering Khutbah) is Fard al-Kifayah, therefore, it is sufficient that at least one man learns it... But if no one learns it, all of them will be sinful and their Jumu'ah prayer will not be acceptable. Instead, they will have to perform Zuhr prayer......... Hanbali School: The Hanbali School is no different from the main stream of the Muslim scholars. They too are of the belief that the Khutbah must be delivered in Arabic. However, they say that if nobody is found who can deliver it in Arabic, then in that case only the Khutbah may be delivered in some other language. But so far as there is a single person who can speak Arabic, it is necessary that he delivers it in Arabic, even though the audience do not understand its meanings. Al-Buhooti, the renowned jurist of the Hanbali School, writes: "And the Khutbah is not valid if it is delivered in any language other than Arabic when somebody is able to deliver it in Arabic. It is like the recitation of the Holy Qur'an (in prayer) which cannot be done in a non-Arab language. However, the Khutbah in any other language is valid only if nobody can deliver it in Arabic. Nevertheless, the recitation of the Holy Qur'an (as a part of the Khutbah) is not valid except in Arabic. If somebody cannot recite in Arabic, it is obligatory on him to recite a Dhikr instead of a verse of the Holy Qur'an, like in Salah (the person who cannot recite the Qur'anic verses is required to make Dhikr)." Hanafi School: The Hanafi School of Islamic jurisprudence also agrees with the former three schools in the principle that the Friday Khutbah should be delivered in Arabic and it is not permissible to deliver it in any other language. However, there is a slight difference of opinion about some details of this principle. Imam Abu Yusuf and Imam Muhammad, the two pupils of Imam Abu Hanifah are of the view that a non-Arabic Khutbah is not acceptable in the sense that it cannot fulfil the requirement of Jumu'ah prayer, therefore, no Jumuah prayer can be offered after it. Rather, the Khutbah must be delivered again in Arabic without which the following Jumu'ah prayer will not be valid. However, if no one from the community is able to deliver an Arabic Khutbah, then only in that case a non-Arabic Khutbah may fulfil the requirement based on the doctrine of necessity. The view of Imam Abu Yusuf and Imam Muhammad, in this respect, is close to the views of Imam Shafii and Imam Ahmad bin Hambal. Imam Abu Hanifah, on the other hand, says that although it is Makrooh Tahreemi (impermissible) to deliver Khutbah in a non-Arab language yet if someone violates this principle and delivers it in any other language, then the requirement of Khutbah will be held as fulfilled and the Jumuah prayer offered after it, will be valid… Some people misunderstood the position of Imam Abu Hanifah in this matter from two different angels: Firstly, some writers claim that this view represents the earlier position of Imam Abu Hanifah and he had, later on, withdrawn from it and had concurred to the view of his two pupils. This statement is not correct… The second misconception with regard to the position of Imam Abu Hanifah in the issue of Khutbah is that some people have misinterpreted his view to say that a non-Arabic Khutbah is quite permissible according to Imam Abu Hanifah. This is again a wrong statement. Imam Abu Hanifah does not hold it quite permissible to deliver Khutbah in a non-Arabic language. He holds it "Makrooh Tahreeman", a term almost analogous to 'impermissible', which means that it is not allowed to deliver Khutbah in a language other than Arabic. However, if somebody commits this Makrooh (impermissible) act, his Khutbah will not be deemed as void, and the Jumu'ah prayer performed after it, will be valid. It must be noted here that all those who have allowed some exceptions to the general rule have done so only when a capable person to deliver Arabic Khutbah is not available. But no jurist has ever allowed such a concession to a situation where such a capable person is available but the audience do not understand Arabic. Conversely, each one of them has clearly mentioned that the rule will remain effective even when the audience do not understand the meaning of Khutbah… It should be remembered that all these juristic rulings were given at a time when Islam had spread all over the world, and the Muslim community was not confined to the Arabian Peninsula; rather Millions of the Muslims belonged to non-Arab countries who did not know Arabic. In the beginning of the Islamic history even Syria, Iraq, Egypt and other Northern countries of Africa were non-Arabs. Their residents did not know Arabic. Moreover, Iran, India, Turkey, China and all the Eastern Muslim countries are still non-Arabs and very few of their residents know Arabic. The need for their Islamic education was too obvious to be doubted… Still, their consistent practice throughout centuries was that the Khutbah of Jumu'ah was always delivered in Arabic. No one from the non-Arab audience has ever raised objection against it, nor did the leaders of the Muslims ever try to change its language. They knew that there are many other occasions to deliver lectures in the local language to educate people, but the Khutbah of Friday, like Salah, has some peculiar characteristics, which should not be disturbed... It is not correct to assume that the additional lecture (before adhaan) has no precedent in the earlier days of the Islamic history. In fact, it is reported by several authentic sources that Sayyiduna Umar Radiyallahu Anhu had permitted Sayyiduna Tamim al-Dari Radiyallahu Anhu to give a lecture sermon in the masjid before Sayyiduna Umar Radiyallahu Anhu comes out to deliver the Khutbah of Friday[1]. This practice of Sayyiduna Umar Radiyallahu Anhu reveals two points; firstly, that such an additional lecture is permissible, and secondly that this additional lecture is meant exclusively to educate people, while the formal Friday Khutbah has other elements, otherwise it was needless to have an additional lecture for education while both were in Arabic... It is sometimes argued that even if the Khutbah is delivered in a local language, it is always started by some Arabic words containing Hamd (praise to Allah swt) and Salah (prayer for Allah's blessing) for the Holy Prophet Sallallahu Alayhi Wasallam and at least one verse from the Holy Qur'an. This much is enough for fulfilling the necessary requirements of a valid Arabic Khutbah. After this necessary requirement, the rest of the Khutbah may be delivered in any language. But this argument overlooks the point that it is a Sunnah that the Arabic Khutbah is followed by the Jumu'ah prayer immediately without considerable gap between the two. Therefore, this practice, too, is not in harmony with the masnoon way of delivering a Khutbah. Our brothers who insist that the Friday Khutbah must be delivered in a local language are requested to consider the following points in the light of the foregoing discussion: 1. The consistent practice of the Ummah throughout centuries has been to deliver the Friday Khutbah in Arabic even in the non-Arab countries. Why should the contemporary Muslims deviate from the consistent practice? 2. Khutbah is a part of the Jumuah prayer, hence a mode of worship. The modes of worship are not open to our rational opinion. They have certain prescribed forms which must remain a permanent act and should never be changed through our rational arguments. Once this door is opened in one form of worship, there is no reason why other forms are not subjected to similar changes. The argument in favour of an Urdu or English Khutbah may open the door for an Urdu or English Adhan and Salah also on the same analogy. The ways of worship are meant for creating a sense of obedience and submission. A Muslim is supposed to perform these acts as an obedient slave of Allah, without questioning the rationality of these acts, otherwise throwing stones on the Jamarat of Mina or rushing across Safa and Marwah are all apparently irrational acts; but, being the slaves of Allah, we have to perform these acts as modes of worship. This is exactly what the word 'Ibadah' means. Any alteration in these ways on the basis of one's opinion is contrary to the very sense and philosophy of 'Ibadah' or worship. 3. All the recognised schools of Islamic jurisprudence are unanimous on the point that delivering Friday Khutbah in Arabic is obligatory. Most of the jurists have gone to the extent that in case the Khutbah is delivered in any other language, no Jumuah prayer offered after it is valid. Some others (like Imam Abu Hanifah) hold the non-Arabic Khutbah as valid in the sense that the Jumu'ah, prayers offered after it, is not void, yet at the same time they hold this practice to be impermissible, which means that the impermissibility of a non-Arabic Khutbah is a point of consensus between all the recognized schools of Islamic Fiqh… A deviation from such a consensus can hardly render a service to the Muslim community except to create differences and disputes between them. It may be seen that practically, this deviation has divided Muslims and their mosques into two groups. Even if it is accepted for the sake of argument that the non-Arabic Khutbah is permissible, it is at most permissible and not obligatory, and if a permissible act may cause disunity among the Muslims, the greater interest of the Muslim Ummah requires that it should be abandoned. [Extracts from Mufti Taqi’s Fatwa] It can be seen from the above fatwa that it is extremely important that we hold firmly to the way of our pious predecessors. May Allah Ta’ala reward Mufti Taqi Sahib for his fatwa and give us all the ability to be a unified ummah. Ameen. [1] Note: This narration may be found in al-Isābah Fi Tazkirat as-Sahabah. A similar narration can be found regarding the practice of Abu Hurayra (Radhiyallu ‘Anhu) in Mustadrak Hakim: 3/585. Allāmah Dhahabi has classed this Hadīth as authentic. Shaykh Abdul Raheem hafizahullah Facebook.com/ShkhAbdulRaheem www.Tafseer-Raheemi.com

If the local Masjid held a Tajweed 101 class, you'd be lucky to have 10 people show up. If they had a "Reopening the Doors of Ijtihad", a 1000 people would show up. Too many of us want to fix the Ummah. Not enough of us want to fix our "wa-laz-zwaalleen" #Priorities

Question: Are we accountable for the things which we do not know, for example if there is a fault in our prayer or an fiqh issue. Will we be accountable for these things. Answered by: Mufti Abdurrahman ibn Yusuf  Assalamu alaykum In the name of Allah Most Gracious Most Merciful It is necessary for every Muslim to acquire the knowledge of the essentials of his faith. For instance, it is necessary for a person to know the rulings for his everyday issues like purity, salat, etc. Thereafter, if a person earns sufficient wealth that makes him eligible to pay zakat or make the pilgrimage, then he is also required to learn the laws of zakat and haj. He needs to also learn the spiritual aspects of his din like how to make his actions exclusively for the sake of Allah. Besides this, it is also necessary for him to learn social conduct, i.e. how to interact properly with the creation of Allah. In other words, it is legally binding (fard) on all Muslims to possess sufficient knowledge to discharge their everyday duties, which means a thorough knowledge of the basics of prayer, wudhu, ghusl, what one can eat and what one cannot, etc. (‘Allama Ibn ‘Abidin’s supercommentary on al-Durr al-Mukhtar 1:29) The Prophet sallallahu alayhi wasallam said, “Seeking knowledge is obligatory upon every believing person” (Sunan Ibn Maja, Bayhaqi). This has been explained as the obligation of acquiring the knowledge of the essentials of ones faith. Beyond the basic essentials, it would only be necessary to learn the details of other related issues if they arise. However, it is a communal obligation to have access to experts in jurisprudence (a mufti or faqih) who can answer these questions when they arise. If a person has not acquired the basics essentials of his faith and is making mistakes in that regard, he is surely considered to be blameworthy. If a person, on the hand, tried to the best of his ability to learn the basic essentials of his din, then missed out on something, he may be excused by Allah. In any case, once a person discovers a mistake in what they were doing he may be able to correct it (in some cases) by redoing the action [qada] otherwise only repentance would be necessary. Even after learning the essentials of ones din (for instance at a din intensive or by a local teacher) a person must continue to refresh his knowledge by practicing upon it and studying further. Otherwise it is sometimes very easy to lose this knowledge. And Allah knows best. Wassalam Abdurrahman ibn Yusuf Source: Zamzam Azademy

An advice by Hazrat Sayyid Maulana Talha Qasmi Sahab Naqshbandi (DB) The Following is the gist of the lecture which was delivered on the last day of ‘Itikaaf by Hazrat Sayyid Maulana Talha Qasmi Sahab Naqshbandi (DB): 1.Being consistent in performing the Salah with the congregation (Ja’maat). 2. To always be in the state of wudhu. 3.To be in contact with the the Shaykh(Spiritual mentor). 4.To be firm in following the everyday Sunnah. 5.To make a ma’mool (prescribed ibaadat) of the following: - Reciting the Durood Shareef(1 time), then reciting Surah Quraysh preceded by “A’udhu billahi …” and lastly reciting the Durood Shareef again(1 time). - Reciting “Allahumma ajirni min al-nar”(7 times) after Fajr and Maghreb. – Reciting “Bismillah illadhi la yadurru ma’a ismihi shay’un fi’l-ard wa la fi’l-sama’ wa huwa al-samee’ ul-‘aleem”(3 times) after Fajr. – Reciting Surah Yaseen(1 time) on a daily basis after Fajr and making an intention(niyyah) of Isaale-e-Thawaab(Passing rewards) to the Naqshbandi Mashaikh. – To try reading the Manzil twice if not atleast once. – Recital of Surah Al-Waqi’ah once after the Maghreb. – Recital of Surah Al-Mulk once before going to bed if not after ‘isha salah. – To consider the work for Deen as our own and carrying it out with proper understanding (meaning to work for deen in the same way as we work for ourselves). – To not belittle or disdain any person and serve every human with due respect. – To have a good conduct (Husn-e-Sulook) with the Family members. While Explaining aspects of Deen, one must act with Softness, Love and Wisdom. – To strive for the riddance of Bad elements and Sins from one’s House. – To make our Character as the best form of Da’wah. – To happily accept and follow the rules laid by the Nation(Government). – Making Istikhaarah as our ma’mool. – To be firm in serving the Elders(Parents, Mashaikh etc) and to make it as a ma’mool. – To fast the Days of Ayyam al-Beed (The White Days) as well as Mondays and Thursdays. – The Salikeen has 10 daily Salaah; 5 Fard and 5 nawaafil which includes Ishraaq, Chasht, Awwabeen, Salatut Tasbeeh and Tahajjud. – On Fridays one must recite the Durood Shareef for atleast 300 times. – To accept one’s fault while finding good in others. May Allaah make it easy for us to practice upon what has been advised with khushu’ wa khuzu, Aameen! Source

Q&A: Can I keep the six fasts for Shawwal even if I have missed fasts to make up? By: Mufti Abdur-Rahman ibn Yusuf https://youtu.be/GBCpra8mO5s

Namaz ke Masail (With QnA Session) Mufti Ali Munir Sahab

|| Safety in Silence || —(Tie the Tongue Series  Part-4) The blessed speech of Rasūlullāh (sallallāhu ‘alaihī wasallam) is a miracle, with his every statement brimming with wisdom and meaning. From the treasure of hadīth, just one example of the profound speech of Rasūlullāh (sallallāhu ‘alaihī wasallam) is when he said, “He who is silent is safe.” (Sunan Tirmidhī #2501) If we ponder, we will realize that the majority of our quarrels, arguments, fall-outs with friends and problems in general were linked to the misuse of the tongue. Often, a statement is made in innocence and no harm is meant, yet the words are received badly, causing great offence and pain. We thus realize that ‘I did not mean to hurt’ is not enough. Rather, we should ask ourselves ‘did I mean not to hurt’? Some harms of the tongue have already been discussed and the essence to avoiding all these harms is one — tying the tongue. Hasan (radhiyallāhu ‘anhu) has mentioned that people would say, “The tongue of a wise person is behind his heart. When he intends to speak, he first turns to his heart. If the statement is to his benefit, he utters it, and if it is to his detriment, he abstains from saying it. On the contrary, the heart of a fool is on his tongue and hence he cannot consult his tongue before speaking. He thus utters whatever comes into his mind.” (Kitābus Samt wa Ādābil Lisān #424) The people of the past truly understood the importance of gaining control of the tongue and thus disciplined themselves until their tongues were subjugated. In this regard, Artāt bin Munzir (rahimahullāh) once recounted the incident of a man who controlled his tongue for forty years by keeping a stone in his mouth. The result of this exercise was that he was unable to eat, drink or speak without first removing the stone. Hence, he was unable to blurt out whatever crossed his mind on the spur of the moment. He would only remove the stone for the purpose of eating, drinking and when he needed to sleep. We can well imagine the safety from the harms of careless speech that this man enjoyed! (Kitābus Samt wa Ādābil Lisān #437) Every night, before retiring to bed, we should set aside a few minutes to engage in introspection. Let us ponder over our speech for the day and see if it has improved from the previous day. If we hurt any person, we should seek their forgiveness and make amends. The effort to restrain the tongue is an ongoing one that will only end when we are lowered into our graves. At no point in time can we become complacent and turn a blind eye, as the tongue is quick to strike. ‘Abdullāh bin Mas‘ood (radhiyallāhu ‘anhu) was once on the mountain of Safā, reciting the talbiyah, when he said: يَا لِسَانُ قُلْ خَيْرًا تَغْنَمْ ، أَوْ أَنْصِتْ تَسْلَمْ ، مِنْ قَبْلِ أَنْ تَنْدَمْ "O tongue! Speak that which is good and you will benefit, or remain silent and you will be safe. (Do this) before you regret." Hearing this, those present asked ‘Abdullāh bin Mas‘ood (radhiyallāhu ‘anhu), “Is this your statement or did you hear it (from someone else)?” He replied, “I heard Rasūlullāh (sallallāhu ‘alaihī wasallam) say, “Indeed most of the sins of the son of Ādam (‘alaihis salām) are due to his tongue.” (Kitābus Samt wa Ādābil Lisān #18) Source

Truth or Lie ?—(Tie the Tongue Series - Part 3) “LIAR!” — From all the accusations that could be leveled against a person, this is definitely among the worst. This word is not a mere accusation — it is a sword that slices through one’s integrity, honesty and truthfulness, leaving them no more. Once a person is branded a liar, people are reluctant to trust him and view him with suspicion. In short — he loses all honour and respect. Lying is a very dangerous habit as it has a ‘snowball’ effect. If a person makes a snowball and rolls it down a hill, then as the snowball progresses downward, it gathers more snow, growing in size, until it becomes too big to control. Similarly, when a person speaks a lie, he sparks off a chain reaction. In order to cover-up for the first lie, he will be forced to speak a second lie, and then a third, and so on, until he is eventually caught and the entire chain of lies is revealed. However, this evil trait has absolutely no place in Islām and the lives of Muslims. On one occasion, Rasūlullāh (sallallāhu ‘alaihī wasallam) was asked, “Can a believer be a coward?” Rasūlullāh (sallallāhu ‘alaihī wasallam) replied, “Yes.” Rasūlullāh (sallallāhu ‘alaihī wasallam) was next asked, “Can a believer be a miser?” Rasūlullāh (sallallāhu ‘alaihī wasallam) replied, “Yes.” Finally, Rasūlullāh (sallallāhu ‘alaihī wasallam) was asked, “Can a believer be a liar?” To this, Rasūlullāh (sallallāhu ‘alaihī wasallam) replied, “No.” (Muwatta Imām Mālik pg. 732) Throughout Islam and even before Nubuwwah (prophethood), Rasūlullāh (sallallāhu ‘alaihī wasallam) was renowned for his qualities of truthfulness and honesty. It was for this reason that many people chose to keep their valuable belongings with him in trust. The Sahābah (radhiyallāhu ‘anhum), being the ardent followers and companions of Rasūlullāh (sallallāhu ‘alaihī wasallam), maintained the highest level of truthfulness in their lives, and thus Muslims were a people who were once known for their honesty and truthfulness. Truthfulness, in every facet of our lives (be it speech, actions or even our thinking), is something to strive for and is a quality that leads a person to Jannah. Rasūlullāh (sallallāhu ‘alaihī wasallam) mentioned, “Indeed truthfulness leads to piety, and piety leads to Jannah. And a person continues to be truthful until he is recorded as a ‘Siddīq’.” (Sahīh Bukhārī #6094) The quality of truthfulness is one that is even cherished and prized by the disbelievers. Hence, when a Muslim is dishonest and deceitful, whether in the business place before an associate or at home before the domestic worker, he tarnishes the entire image of Islam. The disbelievers, instead of labeling the individual a liar, will often say, “Muslims” are dishonest people. May Allāh Ta‘ala assist us all in the endeavor to acquire truthfulness, in all facets of our lives, to the highest level — Āmīn. Source

Pleasant in Speech—(Tie the Tongue Series - Part 2) Did you ever see a wealthy person emerge from the business-class lounge empty handed? Similarly, did you ever see a wealthy person decline when offered a free gift with a purchase? The answer is that most wealthy people, as well-off as they may be, will take something when leaving the business-class lounge (even if it’s just Voss water) and will never decline the chance to get something for nothing. The reason for this is simple — one will benefit at a 0% or minimum cost. This very same mindset should be applied in our Deen. We should try to identify the areas where we can easily benefit and gain as the effort and cost is minimal. In this regard, one of the most ‘profitable’ avenues is that of pleasing people. ‘Abdullāh bin ‘Abbās (radhiyallāhu ‘anhumā) narrates that Rasūlullāh (sallallāhu ‘alaihī wasallam) said, “Indeed (among) the most beloved of actions to Allāh Ta‘ala after fulfilling the farāidh (obligatory acts of Deen) is bringing happiness to a Muslim.” (Tabrāni — Majma‘uz Zawāid #13718) Among the easy methods that we can adopt to please people is for us to speak to them in a kind and pleasant manner. Often, a person’s heart can be won with just a kind word, or to the contrary, a person’s day may be spoilt and ruined with a harsh word. Furthermore, over and above the reward for pleasing a Muslim is the effect that speaking kindly and pleasantly has on the person. It is for this reason that when Nabi Mūsā (‘alaihis salām) and Nabi Hārūn (‘alaihis salām) went to speak to Fir‘aun and give him da’wah, then despite him being a tyrant and cold-blooded killer, Allāh Ta‘ala instructed them to speak to him kindly as harsh speech would not affect him in a positive manner. Hence, even if we are forced to tell a person something which he may not like (e.g. if we have to correct a person who is committing a sin), we should ponder over the approach that will be most effective. If we shout and yell at him, we may silence him and vent our anger, but at the same time, we may have lost the person as he will feel hurt and insulted. Very often, the very same message can be delivered in a pleasant and palatable manner. There was once a king who had a dream in which he saw that all his teeth were broken. When he summoned a dream interpreter, the interpreter told him that the dream meant that all his children and family would die before him. Intensely annoyed at this interpretation, the king commanded that he be executed. Thereafter, the king summoned another dream interpreter. This interpreter said, “Sire! The dream means that you will enjoy a long life and even outlive your family!” Hearing this, the king was extremely happy and showered gifts on the interpreter, even though his interpretation was essentially the same. When trying to please people, whether through speech or any other method, then it is vital to bear in mind that we cannot please people at the cost of displeasing Allāh Ta‘ala as our allegiance to Allāh Ta‘ala is always first. Hence, even if someone who is near and dear asks us to lie, make any statement or behave in any manner that will displease Allāh Ta‘ala, we will not compromise our Deeni standards by obliging them. Similarly, kind and pleasant speech is only meant for those who Deen has allowed us to communicate with. Hence, if we answer the phone and hear the voice of a non-mahram on the other side, we should cut out the pleasantries and get straight to the point as courtesy, in such a case, could potentially cause fitnah. Finally, the importance of kind, pleasant speech can be understood by the fact that speaking unkindly and harshly to people is so severe a sin that even if a person has abundant nafl deeds to his account, he will still be made to undergo punishment (unless he secures the forgiveness of the one who was hurt). In this regard, let us consider the following narration: A Sahābi (radhiyallāhu ‘anhu) once spoke of a certain woman to Rasūlullāh (sallallāhu ‘alaihī wasallam), mentioning the abundant nafl salāh, charity and fasting that she would carry out. He thereafter mentioned that this woman had the bad habit of speaking to her neighbours in a hurtful manner. Hearing this, Rasūlullāh (sallallāhu ‘alaihī wasallam) said, “She will be punished.” Thereafter, another woman was mentioned, and the fact that her nafl deeds were very few was also mentioned. However, she had the habit of giving pieces of cheese in charity (i.e. her charity was very little), and she would not hurt her neighbours with her tongue. Hearing this, Rasūlullāh (sallallāhu ‘alaihī wasallam) said, “She will go to Jannah (without punishment).” (Musnad Ahmad #9675) May Allāh Ta‘ala assist us all to speak kindly to people and abstain from hurting people in any way. Ameen Source

Blinded by the Log — (Tie the Tongue Series -Part 1) Associating and interacting with people is a basic need of human nature. When meeting and interacting with people, the chosen method of communication is normally that of speech. However, what is the topic that we choose to discuss? Some may discuss the news and political landscape, others may discuss the latest sport results, while mothers may discuss children issues, recipes or even the latest fashions and trends. Whatever the topic may be, in many instances the conversation eventually drifts to a person being discussed. Thereafter, depending on the nature of the personality, his praises may either be sung or his ‘laundry may be hung out to dry’ with all and sundry free to spectate and participate in the backbiting ‘feast’. The severity of the sin of ghībah lies in a few aspects; the backbiter will not be forgiven unless he secures the forgiveness of the one who was the victim of his ghībah (backbiting). If he fails to secure his forgiveness in this world, he will be made to recompense him by giving him his good deeds or bearing his evil deeds in the Hereafter. Another aspect is that all those who happily spectate, even though they do not actively participate, are party to the sin. Also, most people who indulge in ghībah do not regard their action as a sin. Often, when the person backbiting is told that he is indulging in ghībah (backbiting), he replies, “But the person really does have these faults!” In this regard, it is imperative for us to understand that ghībah is for us to say something about another person or even indicate or gesture (e.g. a gesture showing that he is fat, short, etc.) that is true, but is such that if he knew about it, he would not like it. In the case where the statement made is not true, then the statement was not ghībah but was rather buhtān (slander) which is even worse! Tying one’s tongue and abstaining from ghībah is vital at all times — but more so in the month of Ramadhān as ghībah has the potential to rob one of all the benefits and rewards of his fast. Hence, Abū Hurairah (radhiyallāhu ‘anhu) reports that Rasūlullāh (sallallāhu ‘alaihī wasallam) once said, “Fasting is a shield, provided that one does not tear it.” Rasūlullāh (sallallāhu ‘alaihī wasallam) was then asked, “How does one tear the shield?” Rasūlullāh (sallallāhu ‘alaihī wasallam) replied, “By lying or indulging in ghībah (backbiting).” (Tabrāni — Majma‘uz Zawāid #5012) Hence, the next time ghībah takes place, let us either put a stop to it, or if we are unable to do that, excuse ourselves and leave so that we do not become implicated. Furthermore, if we ever feel the impulse to indulge in ghībah, then let us ponder over this statement of Abū Hurairah (radhiyallāhu ‘anhu): “You take note of the speck in the eye of your brother, yet forget the log in your own eye!”(Kitābus Samt wa ādābul Lisān #195) Source

Supplication Upon Completing the Quran This excerpt is from Etiquette With the Quran, a translation of Imam al-Nawawi’s Al-Tibyān fī Ādāb Ḥamalat al-Qur’ān. الحَمْدُ لِلَّهِ رَبِّ العالَمِينَ حَمْدًا يُوافِي نِعَمَهُ وَيُكافِىءُ مَزيدَهُ، اللَّهُمَّ صَلِّ وَسَلِّمْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيْمَ وَعَلَى آلِ إِبْرَاهِيْمَ وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيْمَ وَعَلَى آلِ إِبْرَاهِيْمَ فِي العَالَمِينَ إِنَّكَ حَمِيْدٌ مَجِيْد. Al-Ḥamdu lillāhi rabbi-l-‘ālamīn ḥamdan yuwāfī ni‘amahu wa yukāfi’u mazīdah. Allāhumma ṣalli wa sallim ‘alā Muḥammadin wa ‘alā āli Muḥammadin, kamā ṣallayta ‘alā Ibrāhīma wa ‘alā āli Ibrāhīma, wa bārik ‘alā Muḥammadin wa ‘alā āli Muḥammadin, kamā bārakta ‘alā Ibrāhīma wa ‘alā āli Ibrāhīma fi-l-‘ālamīna innaka ḥamīdun majīd. All praise is for God, Lord of the worlds: a praise reaching His bounties and matching His provision. O God! Pray upon and give peace to Muḥammad and the followers of Muḥammad, just like you prayed on Ibrāhīm and the followers of Ibrāhīm. And bless Muḥammad and the followers of Muḥammad, just like you blessed Ibrāhīm and the followers of Ibrāhīm; in all of the worlds, indeed You are the praiseworthy and illustrious. اللَّهُمَّ أَصْلِحْ قُلُوْبَنَا وَأَزِلْ عُيُوْبَنَا وَتَوَلَّنَا بِالحُسْنَى وَزَيِّنَا بِالتَّقْوَى وَاجْمَعْ لَنَا خَيْرَيِ الآخِرَةِ وَالأُوْلَى وَارْزُقْنَا طَاعَتَكَ مَا أَبْقَيْتَنَا. Allāhumma aṣliḥ qulūbanā, wa azil ‘uyūbana, wa tawallanā bi-l-ḥusnā, wa zayyinnā bi-l-taqwā, wa-jma‘ lanā khayrayi-l-akhirati wa-l-ūlā, wa-rzuqnā ṭā‘ataka mā abqaytanā. O God! Mend our hearts, remove our faults, assign us the best of outcomes, adorn us with Godfearingness, join for us the best of the first and last, and sustain us with obeying You as long as You make us remain. اللَّهُمَّ يَسِّرْنَا لليُسْرَى وَجَنِّبْنَا العُسْرَى وَأَعِذْنَا مِنْ شُرُوْرَ أِنْفُسِنَا وَسَيِّئَاتِ أَعْمَالِنَا وَأَعِذْنَا مِنْ عَذَابِ النَّارِ وَعَذَابِ القَبْرِ وَفِتْنِةِ المَحْيَا وَالمَمَاتِ وَفِتْنَةِ المَسِيْحِ الدَّجَّالِ. Allāhumma yassirnā li-l-yusrā, wa jannibnā al-‘usrā, wa a‘idhnā min shurūri anfusinaa wa sayyi‘āti a‘mālinā, wa a‘idhnā min ‘adhāb al-nāri wa ‘adhaaab al-qabri, wa fitnati al-maḥyā wa al-mamāt, wa fitnat al-masīḥ al-dajjāl. O God! Make easy what is easy for us, avert us from what is difficult; protect us from the torture of Hellfire and the torture of the grave, and the trials of life and death, and the trials of the false messiah. اللَّهُمَّ إِنَّا نَسْأَلُكَ الهُدَى وَالتَّقْوَى وَالعَفَافَ وَالغِنَى Allāhumma innā nas’aluka al-hudā wa al-taqwā wa al-‘afafā wa al-ghinā. O God! We ask You for guidance, Godfearingness, virtue, and affluence. اللَّهُمَّ إِنَّا نَسْتَوْدِعُكَ أَدْيَانَنَا وَأَبْدَانَنَا وَخَوَاتِيْمَ أَعْمَالِنَا وَأَنْفُسَنَا وَأَهْلِيْنَا وَأَحْبَابَنَا وَسَائِرَ المُسْلِمِيْنَ وَجَمِيْعَ مَا أَنْعَمْتَ بِهِ عَلَيْنَا وَعَلَيْهِمْ مِنْ أُمُوْرِ الآخِرَةِ وَالدُّنْيَا. Allāhumma innā nastawdi‘uka adyānanā wa abdānanā, wa khawātīma a‘mālinā wa anfusanā, wa ahlīnā wa aḥbābana wa sā’iri al-muslimīna, wa jamī‘ mā an‘amta bihi ‘alaynā wa ‘alayhim min umūr al-ākhirati wa-l-dunyā. O God! We entrust You with our religion and bodies, with the finality of our deeds and lives—our families, our loved ones, and all of the Muslims—and all matters of the next life and this one that You bestowed upon us and upon them. للَّهُمَّ إِنَّا نَسْأَلُكَ العَفْوَ وَالعَافِيَةَ فِي الدِّيْنِ وَالدُّنْيَا وَالآخِرَةِ وَاجْمَعْ بَيْنَنَا وَبَيْنَ أَحْبَابِنَا فِي دَارِ كَرَامَتِكَ بِفَضْلِكَ وَرَحْمَتِكَ. Allāhumma innā nas‘aluka al-‘afwa wa al-‘afiyati fi-l-dīn wa al-dunyā wa al-ākhira, wajma‘ baynā wa baynā aḥbābinā fī dār karamātika bi faḍlika wa raḥmatika. O God! We ask You for pardon and well-being, in religion, and in this life and the next. And to unite us together with our loved ones in the abode of Your generosity with Your favor and mercy. اللَّهُمَّ أَصْلِحْ وُلَاةِ المُسْلِمِيْنَ وَوَفِّقْهُمْ لِلْعَدْلِ فِي رَعَايَاهُمْ وَالإِحْسَانِ إِلَيْهِم وَالشَّفَقَةِ عَلَيْهِم وَالرِّفْقِ بِهِمْ وَالاعْتِنَاءِ بِمَصَالِحِهِمْ وَحَبِّبْهُمْ إِلَى الرَّعِيِّةِ وَحَبِّبَ الرَّعِيَّةَ إِلَيْهِم وَوَفِّقْهُمْ لِصِرَاطِكَ المُسْتَقِيْمِ وَالعَمَلِ بِوَظَائِفِ دِيْنِكَ القَوِيْمِ. Allāhumma aṣliḥ wulāta al-muslimīn, wa waffiqhum li-l-‘adl fī ra‘āyahum wa al-iḥsān ilayhim wa al-shafaqa ‘alayhim, wa al-rifq bihim wa al-i‘tinā’ bi maṣāliḥihim, wa ḥabbibhum ilā al-ra‘iyyati wa ḥabib al-ra‘iyyata ilayhim, wa waffiqhum li-ṣiraṭika al-mustaqīm, wa al-’amal bi waẓā’if dīnika al-qawīm. O God! Mend those who oversee the Muslims, give them success in justice concerning their charges, being benevolent to them, sympathetic to them, being kind with them, and being attentive to their welfare. Make them love their charges, and make their charges love them. Make them successful for Your straight path and for the assignments of Your solid, true religion. اللَّهُمَّ الْطُفْ بَعَبْدِكَ سُلْطَانِنَا وَوَفِّقْهُ لِمَصَالِحِ الدُّنْيَا وَالآخِرَةِ وَحَبِّبْهُ إِلَى رَعِيَّتِهِ وَحَبِّبْ الرَّعِيَّةَ إِلَيْهِ. Allāhumma ulṭuf bi ‘abdika sulṭāninā, wa waffiqhu li maṣāliḥ al-dunyā wa al-ākhira, wa ḥabbibhu ilā ra‘iyyatihi, wa ḥabbib al-ra‘iyyata ilayhi. O God! Be gentle with Your servant our leader, and make him successful in the welfare of this life and the next, and make him beloved to the charges and make the charges beloved to him. اللَّهُمَّ احْمِ نَفْسَهُ وَبِلَادَهُ وَصُنْ أَتْبَاعَهُ وَأَجْنَادَهُ وَانْصُرْهُ عَلَى أَعْدَاءِ الدِّيْنِ وَسَائِرِ المُخَالِفِيْنَ وَوَفِّقْهُ لِإِزَالَةِ المُنْكَرَاتِ وَإِظْهَارِ المَحَاسِنِ وَأَنْوَاعِ الخَيْرَاتِ وَزِدِ الإِسْلَامَ بِسَبَبِهِ ظُهُوْرًا وَأَعِزَّهُ وَرَعِيَّتَِهُ أَعْزَازًا بَاهِرًا. Allāhumma iḥmi nafsahu wa bilādahu, wa ṣun atbā’ahu wa ajnādahu, wanṣurhu ’alā a‘dā’i al-dīn wa sā’iri al-mukhālifīn, wa waffiqhu li-izālat al-munkarāt wa iẓhār al-maḥāsini wa anwā‘ al-khayrāt, wa zid al-islāma bi-sababihi ẓuhūran, wa a‘izzahu wa ra‘iyyatahu i‘zāzan bāhiran. O God! Protect his life and his land, safeguard his followers and his armies. Give him victory over the enemies of the religion and all other opponents. Give him success in removing the reprehensible and making manifest the benevolent and all kinds of goodness. Through him make Islam more manifest, and make him and his charges mighty and magnificent. اللَّهُمَّ أَصْلِحْ أَحْوَالَ المُسْلِمِيْنَ وَأَرْخِصْ أَسْعَارَهُمْ وَآمِنْهُمْ فِيْ أَوْطَانِهِمْ وَاقْضِ دُيُوْنَهُمْ وَعَافِ مَرْضَاهُمْ وَانْصُرْ جُيُوْشَهُمْ وَسَلِّمْ غُيَّابَهُمْ وَفُكَّ أَسْرَاهُمْ وَاشْفِ صُدُوْرَهُمْ وَأذْهِبْ غَيْظَ قُلُوْبِهِمْ وَأَلِّفْ بَيْنَهُمْ وَاجْعَلْ فِي قُلُوْبِهِم الإِيْمَانَ وَالحِكْمَةَ وَثَبِّتْهُمْ عَلَى مِلَّةِ رَسُوْلِكَ صَلى الله عَلَيْهِ وَسَلِّمْ وَأَوْزِعْهُمْ أَنْ يُوْفُوْا بِعَهْدِكَ الَّذِي عَاهَدْتَهُمْ عَلَيْهِ وَانْصُرْهُمْ عَلَى عَدُوِّكَ وَعَدُوِّهِمْ إِلَهَ الحَقِّ وَاجْعَلْنَا مِنْهُمْ. Allāhumma aṣliḥ aḥwāl al-muslimīna wa arkhiṣ as‘ārahum, wa āminhum fī awṭānihim, wa-qḍi duyūnahum, wa ‘āfi marḍāhum, wa-nṣur juyūshahum, wa sallim ghuyyābahum, wa fukka asrāhum, wa-shfi ṣudūrahum, wa adhhib ghayẓa qulūbihim, wa allif baynahum, wa-j‘al fī qulūbihim al-imān wa al-ḥikma, wa thabbithum ‘alā millati rasūlika ṣall allāhu ‘alayhi wa sallam wa awzi‘hum an yūfū bi-‘ahdika alladhī ‘āhadtahum ‘alayhi, wanṣurhum ‘alā ‘adūwwika wa ‘adūwwihim ilāha al-ḥaqqi wa-j‘alnā minhum. O God! Mend the conditions of the Muslims, reduce the cost of living, and give them safety in their lands. Settle their loans, heal their sick, and give victory to their armies. Bring forth their missing persons, and release their prisoners of war. Heal their breasts, remove rage from their hearts, and unite them. Put belief and wisdom in their hearts and make them firm on the creed of Your Messenger (God bless him and grant him peace). Inspire them to fulfill Your covenant that You made with them. Give them victory over Your enemies and their enemies, O God of Truth. Make us among them. للَّهُمَّ اجْعَلْهُمْ آمِرِيْنَ بِالْمَعْرُوْفِ فَاعِلِيْنَ بِهِ نَاهِيْنَ عَنِ المُنْكَرِ مُجْتَنِبِيْنَ لَهُ مُحَافِظِيْنَ عَلَى حُدُوْدِكَ دَائِمِيْنَ عَلَى طَاعَتِكَ مُتَنَاصِفِيْنَ مُتَنَاصِحِيْنَ. Allāhumma-j‘alhum āmirīnā bi-l-ma‘rūfi fā‘ilīnā bihi, nāhīna ‘an al-munkari mujtanibīna lahu, muḥāfiẓīna ‘alā ḥudūdika, dā’imīna ‘alā ṭā‘atika mutanāṣifīna mutanāṣiḥīn. O God! Make them to enjoin what is right and act according to it, and to prohibit the reprehensible and avoid it, mindful of Your limits, and perpetually in Your obedience, demanding justice, and following council. اللَّهُمَّ صُنْهُمْ فِيْ أَقْوَالِهِمْ وَأَفْعَالِهِمْ وَبَارِكْ لَهُمْ فِي جَمِيْعِ أَحْوَالِهِمْ. Allāhumma ṣunhum fī aqwālihim wa af‘ālihim wa bārik lahum fī jamī‘ aḥwālihim. O God! Safeguard them in their words and deeds, and bless them in all of their states. الحَمْدُ لِلَّهِ رَبِّ العالَمِينَ حَمْدًا يُوافِي نِعَمَهُ وَيُكافِىءُ مَزيدَهُ، اللَّهُمَّ صَلِّ وَسَلِّمْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيْمَ وَعَلَى آلِ إِبْرَاهِيْمَ وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيْمَ وَعَلَى آلِ إِبْرَاهِيْمَ فِي العَالَمِينَ إِنَّكَ حَمِيْدٌ مَجِيْد. Al-Ḥamdu lillāhi rabbi-l-‘ālamīn ḥamdan yuwāfī ni‘amahu wa yukāfi’u mazīdah. Allāhumma ṣalli wa sallim ‘alā Muḥammadin wa ‘alā āli Muḥammadin, kamā ṣallayta ‘alā Ibrāhīma wa ‘alā āli Ibrāhīma, wa bārik ‘alā Muḥammadin wa ‘alā āli Muḥammadin, kamā bārakta ‘alā Ibrāhīma wa ‘alā āli Ibrāhīma fi-l-‘ālamīna innaka ḥamīdun majīd. All praise is for God, Lord of the worlds: a praise reaching His bounties and matching His provision. O God! Pray upon and give peace to Muḥammad and the followers of Muḥammad, just like you prayed on Ibrāhīm and the followers of Ibrāhīm. And bless Muḥammad and the followers of Muḥammad, just like you blessed Ibrāhīm and the followers of Ibrāhīm; in all of the worlds, indeed You are the praiseworthy and illustrious. Source

| For those who are completing a full recital of the Qur'ān this Ramaḍān | Gathering the family and doing a supplication upon the completion of the Qur'ān, a practice of the great Ṣaḥābī; Anas Ibn Mālik رضي الله عنه as related by Imām al-Nawawī: روى ابن أبي داود بإسنادين صحيحين، عن قتادة التابعي الجليل الإمام صاحب أنس رضي الله عنه، قال: كان أنس بن مالك رضي الله عنه إذا ختم القرآن جمع أهله ودعا "Ibn Abī Dāwūd related with two authentic chains from Qatādah; the great tabi‘ī, the Imām, the companion of Anas Ibn Mālik رضي الله عنه that he said: When Anas Ibn Mālik رضي الله عنه used to finish the complete recital of the Qur'ān he would gather his family and supplicate." — Imām al-Nawawī; Kitāb 'l-Adhkār (1/76) Imām Al-Nawawī says even more in Al-Tibyān: ATTENDING THE KHATMA: It is emphatically recommended to attend gatherings in which the khatma takes place. It has been established in the rigorously authenticated hadiths of Bukhārī and Muslim that the Messenger of God (God bless him and grant him peace) ordered women during their menses to go out on Eid to participate in the goodness and the supplications of the Muslims.[1] Dārimī and Ibn Abī Dāwūd related with their chains of narration that Ibn ‘Abbās (God be pleased with them both) would make a person watch over someone finishing the Qur'ān, and when he wanted to finish he would inform Ibn ‘Abbās so he could participate in it.[2] Ibn Abī Dāwūd related with two rigorously authenticated chains of narration that Qatāda, the illustrious Successor and companion of Anas (God be pleased with him), said, “When Anas ibn Mālik (God be pleased with him) would complete [the Qur'ān], he would gather his family and supplicate [to God].” He [also] related with his rigorously authenticated chain of narration that al-Ḥakam ibn ‘Utaybah, the illustrious Successor, said, “Mujāhid and ‘Abdata ibn Lubāba sent for me and said, ‘We sent for you because we want to finish the Qur'ān, and supplication when finishing the Qur'ān is answered.’” In some of the authenticated narrations he would say, “Indeed, mercy descends when completing the Qur'ān.” [And] he related with his rigorously authenticated chain of narration from Mujāhid that he said, “They would gather when completing the Qur'ān, saying that the Mercy now descends.” —Imām Al-Nawawī, Etiquette With the Qur'ān, 91–92. _____ Footnotes : [1] Bukharī (324, 351, 971, 974, 980-81, 1 652), Muslim (890), Abū Dawūd (1136-1139), Tirmidhī (539-40), Nasa'i (3:180-81). [2] Darīmī (3475), see al-Futubat al-Rabbaniyyah ( 3 :243). Source: Naseeha Channel

‘Aamir bin Aslam Al-Baahili (rahimahullah) narrates the following from his father: We had a neighbour, in our locality, whose name was Hunaidah (rahimahallah). After a third or half the night had passed, she would stand and awaken her husband, children and servants saying, “Stand, perform wudhu and engage in salaah! You will soon be pleased with (and appreciate) what I am saying!” In this manner, Hunaidah (rahimahallah) continued to awaken them for Tahajjud Salaah until she passed away. After she passed away, her husband had a dream one night in which he was told, “If you wish to join her in Jannah then continue to carry out her action among her household (of awaking the household for Tahajjud).” After seeing this dream, her husband began to awaken the household, as his late wife would do, until he passed away as well. After his demise, his eldest son had a dream in which he was told, “If you wish to join your parents in their rank in Jannah then continue their action among their household (of awaking the household for Tahajjud).” The eldest son thus began to awaken the household, as his parents would do, until he passed away. On account of this household being one that was punctual on Tahajjud Salaah, they were known by the title ‘Qawwaameen’ (those who were punctual with Tahajjud). (Sifatus Safwah vol. 2, pg. 501) -------------------------------------------------------------------------------- LESSONS: 1. Families are incredible structures that lend one another support, assisting them to make great strides in life. A simple example of this is when a family member needs urgent medical treatment but cannot afford it. Under these circumstances, we will often find the entire family contributing, in their own small way, to assist this person. When this is the extent to which we are prepared to go to assist one another in our worldly lives, why do we not assist one another in achieving our Jannah? Whether by encouraging one another to do good, such as reciting the Quraan Majeed, performing all our salaah (in the musjid with jamaat for the men), or restraining one another from evil, if we truly love our families and households, we will do all that we can to try and take ourselves and them to Jannah. 2. There are many legacies that parents can leave for their children, and similarly there are many legacies that children can inherit from their parents. Some parents leave a booming business empire, others leave a legacy of academic achievements, while yet others leave a sporting legacy. However, the ultimate legacy that a parent can leave and a child can receive is the legacy of Deen, where the child follows in the pious footsteps of the parents and continues to carry out the good works for which they were renowned. This legacy is the most profitable one as the parents and all those who had preceded in the chain of righteousness will continue to derive the rewards produced through their legacy — even after their death. Naseeha Channel

Ibn Hajr al-'Asqalani on ibn Taymiyyah's prohibiting of travelling to visit the Prophet's grave (Sallallahu 'alaihi wa sallam): Shaykh al-Islam ibn Hajar al-‘Asqalani (D. 852AH) on ibn Taymiyya’s prohibiting of travelling to visit the Prophet’s grave (sallallahu ‘alaihi wa sallam): “Al-Kirmani (D. 786AH) has said: On this issue there has been much discussion in our Syrian lands, and many treatises have been written by both parties. I say: He is referring to Shaykh Taqi al-Din al-Subki and others’ responses to Shaykh Taqi al-Din ibn Taymiyya… and the crux of the matter is that they have pointed out that his position implies that it is prohibited to travel to visit the tomb of the Prophet (sallallahu ‘alaihi wa sallam)… This is one of the ugliest positions that has been reported of ibn Taymiyya. One of the things he has adduced to deny the claim that there is a consensus on the matter is the report that (Imam) Malik disliked people saying: I have visited the tomb of the Prophet. The discerning scholars of the (Maliki) school have replied that he disliked the phrase out of politeness, and not the visiting itself, for it is one of the best actions and the noblest of pious deeds with which one draws near to Allah the Majestic, and it’s legitimacy is a matter of consensus without any doubt, and Allah is the One who leads to truth.” [ibn Hajar al-‘Asqalani, Fath al-Bari Sharh Sahih al-Bukhari (Cairo: Mustafa al-Babi al-Halabi, 1959), 3:308] Imam al-Khafaji on ibn Taymiyyah's prohibiting of travelling to visit the Prophet's grave (Sallallahu 'alaihi wa sallam): Imam Ahmad al-Khafaji (D. 1069) on ibn Taymiyya’s prohibition of travelling to visit the Prophet’s grave (sallallahu ‘alaihi wa sallam): “Know that this is the hadith that led ibn Taymiyya and those who follow him, such as ibn al-Qayyim, to the despicable statement due to which he was declared an unbeliever, and against which al-Subki devoted a separate work, and this is his prohibiting the visit to the tomb of the Prophet (sallallahu ‘alaihi wa sallam) and travelling to it… He imagined that he protected monotheism (tawhid) on the basis of drivel that should not be mentioned, for they do not come from a rational, let alone an eminent, person, may Allah the Exalted forgive him.” [Ahmad al-Khafaji, Nasim al-Riyad, 5:100-101] Mulla 'Ali al-Qari on ibn Taymiyyah's prohibiting of travelling to visit the Prophet's grave (Sallallahu 'alaihi wa sallam): Mulla ‘Ali al-Qari al-Harawi al-Hanafi (D. 1014AH) on ibn Taymiyya’s prohibition of travelling to visit the Prophet’s grave (sallallahu ‘alaihi wa sallam): “Amongst the Hanbalis, ibn Taymiyya has gone to an extreme by prohibiting travelling to visit the Prophet (sallallahu ‘alaihi wa sallam), just as others have gone to the opposite extreme in saying: the fact that the visiting is a pious deed is known with certainty and he who denies this is an unbeliever. Perhaps the second position is closer to the truth, for to prohibit something that scholars by consensus deem commendable is unbelief, since it is worse than prohibiting what is (merely) permissible, in regards to which there is agreement (i.e. there is agreement that the prohibition of what is permissible by consensus is unbelief).” [Mulla ‘Ali al-Qari al-Harawi, Sharh al-Shifa (Beirut: Dar al-Kutub al-‘Ilmiyya, 2001), 2:152] From the above-mentioned words of Mulla ‘Ali al-Qari al-Harawi al-Hanafi, it seems he has retracted his statements in praise of ibn Taymiyya, as Jarh Mufassar (Specified Criticism) takes precedence over General Tawthiq/Ta’dil (Praise). Anyone who wishes to object to the above should know that in his sharh (commentary) on the Shifa of al-Qadhi ‘Iyadh he mentioned his al-Mirqat Sharh al-Mishkat (al-Masabih) in 2 places – 1/24 and 1/547. Also, in the same Sharh al-Shifa, he referred to his sharh (commentary) on Shama-il al-Tirmidhi known as Jam’ al-Wasa-il (1/324, 343 and 2/366). This means that his Sharh al-Shifa is later than his sharh (commentary) on Mishkat al-Masabih and his sharh (commentary) on Shama-il al-Tirmidhi, and thus what he mentioned in it, is his last stance on ibn Taymiyya, as it overrides what he thought about him in the earlier two works named, in which he had praiseworthy remarks for ibn Taymiyya. Imam al-Qastallani on ibn Taymiyyah's prohibiting of travelling to visit the Prophet's grave: Imam Ahmad al-Qastallani (D. 923AH) expressing his outrage on ibn Taymiyya’s prohibition of travelling to visit the Prophet’s grave (sallallahu ‘alaihi wa sallam): “The Shaykh Taqi al-Din ibn Taymiyya has abominable and odd statements on this issue to the effect that travelling to visit the Prophet (sallallahu ‘alaihi wa sallam) is prohibited and is not a pious deed but the contrary. Shaykh Taqi al-Din al-Subki has replied to him in Shifa al-Saqam and has gratified the hearts of the believers.” [Muhammad ibn ‘Abd al-Baqi al-Zurqani, Sharh al-Mawahib al-Laduniyya (Cairo 1291AH), 8:343] Imam ibn Nasir al-Din al-Dimashqi calling ibn Taymiyyah a Deviant? The Taymiyyun love to quote Imam ibn Nasir al-Din al-Dimashqi (d.846AH) and his book al-Radd al-Wafir in defence of their Imam, ibn Taymiyya. However, the following is a clear cut example of how many of those who defended him weren’t truly aware of all the deviant positions held by him on various issues. Imam ibn Nasir al-Din al-Dimashqi falls into this category as is evident from the following, where he declares anyone who rejects the Hadiths in relation to the reward and virtue of visiting the grave of the Prophet (sallallahu ‘alaihi wa sallam) a deviant. It is well known that ibn Taymiyya is the foremost proponent of the view that travelling out to visit the blessed grave of the Prophet (sallallahu ‘alaihi wa sallam) is a reprehensible innovation – a view which he based on the rejection of the aforementioned narrations. Imam ibn Nasir al-Din al-Dimashqi mentions: “Visiting the grave of Rasulullah (sallallahu ‘alayhi wa sallam) is a Sunnah of the Muslims, it is unanimously accepted as an act of reward and it is an act of virtue that is encouraged. The Hadiths on this topic have been accepted and practised upon, even though a few of these Hadiths have weakness. Only a deviant will reject them totally.” (Jami’ al-Athar, vol.8 pg.141) In addition, it is worth noting that Imam ibn Nasir al-Din al-Dimashqi has written extensively on this and has approved several Hadiths on this issue in the book of his which has been quoted from above (Jami’ al-Athar) – see vol.8 pgs. 129-141. Source: taymiyyun.worpress.com

Ibn Hajar al-Haytami on ibn Taymiyya's view of impermissibility on travelling to visit the grave of the Prophet (Sallallahu 'alaihi wa sallam): Shaykh al-Islam ibn Hajar al-Haytami (D. 974AH) on ibn Taymiyya’s view of impermissibility on travelling to visit the grave of the prophet (sallallahu ‘alaihi wa sallam): “If you say: How can you relate that there is a consensus on the permissible and commendable status of visiting and travelling to it (the Prophet’s grave [sallallahu ‘alaihi wa sallam]) when ibn Taymiyya among the later Hanbalis deems all of this inappropriate? I say: Who is ibn Taymiyya so that one takes his words into consideration or relies on them in any religious matter? Is he anything but – in the words of the leading scholars who have followed his rotten statements and unsalable arguments… – a servant whom Allah has forsaken and led astray and clothed in the garments of ignominy… The Shaykh al-Islam, the scholar of the world, concerning whose status, ijtihad, rectitude and prominence there is a consensus, Taqi al-Din al-Subki – may Allah sanctify his soul and cast light on his grave – has dedicated himself to answering him in a separate work (shifa al-saqam fi ziyarat khayr al-anam) in which he has done a great service and shown with dazzling arguments the correct path.” [ibn Hajar al-Haytami, al-Jawhar al-Munazzam fi Ziyarat al-Qabr al-Sharif al-Nabawi al-Mukarram, M. Zaynhum ed. (Cairo: Maktabat Madbuli, 2000), 29-30.] Source

Question: As-Salam-Alakium, I want to ask that is it permissible to travel ONLY with the intention of visiting the grave of Prophet Muhammad (SAW) or when we go to medina, our primary intention should be to visit the mosque of the Prophet Muhammad (SAW) and in addition we can visit the grave. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Nabī Sallallāhu Alaihi Wa Sallam was sent to this Dunyā as a Mercy to mankind. Through his presence and efforts, Allāh Ta’ālā eradicated and illuminated the darkness that existed in the world. The reverence and love for Nabī Sallallāhu Alaihi Wa Sallam is a deeply rooted part of a Muslim’s Imān. Because of the uncountable favors of Nabī Sallallāhu Alaihi Wa Sallam upon the Ummah, the Ummah is highly indebted to him. The demand of love is that the lover remains restless in anticipation of visiting his beloved. True lovers experience such an ecstasy and joy in visiting the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam that is beyond the scope of description. Unfortunately, many have the misconception that to visit Medīnah with the Niyyah of only visiting the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam is impermissible. Besides the many juridical texts that prove its permissibility, one can logically comprehend its permissibility. When the blessed city of Medīnah and the blessed Masjid of Nabī Sallallāhu Alaihi Wa Sallam gained their sanctity because of the presence of Nabī Sallallāhu Alaihi Wa Sallam, it would be illogical to conclude that the intention of visiting Medīnah Munawwarah and Masjid al-Nabawī is permissible but intending the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam is impermissible. In conclusion, to visit Medīna Munawwarah with the intention of visiting the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam is undoubtedly permissible. In fact, the experts and Jurists have stated that it is more appropriate to visit Medīnah Munawwarah only with the Niyyah of visiting the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam as this is to display a higher degree of honor and reverence. [1] And Allah Ta’āla Knows Best Abdul Azīm bin Abdur Rahman, Student Darul Iftaa U.S.A. Checked and Approved by, Mufti Ebrahim Desai. [1] الأولى في الزيارة تجريد النية لزيارة قبره صلى الله عليه وسلم (حاشية الطحطاوي علي مراقي الفلاح) فتاوي دار العلوم زكريا, ج 3، ص 478، زمزم Askimam

The Prophet صلى الله عليه وسلم has mentioned as reported by Sayyiduna Abu Hurayra, which has been collated by Imam Ibn Maja: عن أبي هريرة رضي الله عنه قال : قال رسول الله صلى الله عليه وسلم : " رُبَّ صائم ليس له من صيامه إلا الجوع ، ورب قائم ليس له من قيامه إلا السهر " "Many a fasting person does not gain from their fasts except hunger and thirst and many a prayer at night gains nothing except fatigue." We fast all day and pray all night (quite literally due to the shortness of the night) with the expectation of reward but if our intention is not correct or we don't meet the objective of fasting then we gain nothing. This is based in particular on the two points I mentioned one being the intention; why am I really fasting for? What do I hope to receive? Who am I doing it for? Is it because of social pressure? Is it genuinely for the sake of Allah? The second is fulfilling the objectives of Ramadan; we need to ask questions like what is the purpose of my fasts? What do I hope to gain? What should my expectations be? How do I know if I'm successful? Allah the Almighty has mentioned on the Qur'an that it's purpose is to become pious, more religiously aware in other words more engaged with Islam in mind, spirit and body. This manifests in your behaviour, speech, actions and practices. So if you are seeing a change in these areas now that we are half way through Ramadan then looks like you are gaining more than a grumbling stomach and tired limbs. But if you are exactly the same as you were before Ramadan then the Prophet's warning is clear: "Many a fasting person does not gain from their fasts except hunger and thirst and many a prayer at night gains nothing except fatigue." Think - how would you feel if your car was as dirty after you went through a car wash as it was before? Allah make us sincere, allow us to realise the objective of Ramadan and make us better after Ramadan leaves us than we were before it arrived - آمين Mufti Amjad Mohammed

سوال : بیان کیا جاتا ہے کہ تمام انبیاء علیھم السلام نے اس امت میں آنے کی دعا کی ہے ؟ اور بعض لوگ یہ بھی اضافہ کرتے ہیں کہ انبیاء میں سے کسی کی دعا قبول نہیں ہوئی سوائے عیسی علیہ السلام کے ۔ تو معلوم کرنا ہے کہ کیا یہ فرمان رسول صلی الله علیہ وسلم ہے؟ جواب : تفسیر وحدیث کی مختلف کتابوں میں بہت تلاش کرنے کے باوجود کوئی معتبر مرفوع حدیث نہیں ملی ، البتہ حضرت موسی علیہ السلام کے بارے میں بعض تفسیر کی کتابوں میں سورہ اعراف کی آیت نمبر 150 : ( وَلَمَّا رَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا قَالَ بِئْسَمَا خَلَفْتُمُونِي مِنْ بَعْدِي أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ وَأَلْقَى الْأَلْوَاحَ ) کے ضمن میں بعض روایات ذکر کی جاتی ہیں ، کہ حضرت موسی علیہ السلام نے جب امت محمدیہ کے فضائل تورات میں دیکھے تو اللہ تعالی سے دعا کی کہ مجھے اس امت میں سے بنادے۔ ( تفسیر طبری 13/124) اس طرح کی روایتیں تاریخ وتراجم کی کتابوں میں بھی ہیں ( حلية الاولیاء 6/18) لیکن ان سب روایتوں کا دار ومدار حضرت کعب احبار ، وھب بن منبہ اور قتادہ بن دعامہ رحمہم اللہ تعالی پر ہے ، یہ وہ تابعین حضرات ہیں جو کثرت سے اسرائیلیات کی روایت کرنے میں مشہور ومعروف ہیں ، اس لئے ظن غالب ہے کہ یہ اسرائیلی روایت ہے ? بعض کتابوں میں ان روایتوں کو حضرت نبی کریم صلی اللہ علیہ وسلم کی طرف نسبت کرکے بیان کیا ہے ، جیسے ابو نعیم نے(دلائل النبوہ حدیث ۳۱) میں ایک حدیث بروایت ابی ہریرہ رضی اللہ عنہ ذکر کی ہے ، لیکن اسناد ضعیف ہے ۔ اسی طرح حضرت الیاس علیہ السلام سے بھی اس طرح کی دعا کرنا بعض احادیث کی کتابوں میں منقول ہے جیسے مستدرک حاکم 2/674 ، بیھقی کی دلائل النبوہ 5/421 میں ، لیکن یہ روایت سند کے اعتبار شدید الضعف ہے ، اور امام ذھبی نے تلخیص المستدرک میں موضوع بھی کہا ہے ۔ طبرانی نے معجم اوسط 3071 میں یہی واقعہ حضرت خضر علیہ السلام کے ساتھ پیش آنا ذکر کیا ہے ، لیکن اس روایت کی اسناد بھی ساقط غیر مستند ہے ۔ رہ گئے حضرت عیسی علیہ السلام، تو ان کے بارے میں اس طرح کی دعا کرنا اور قبولیت دعا کا تذکرہ صراحت کے ساتھ روایتوں میں کہیں ملا نہیں ، ہاں حافظ ابن حجر نے ( فتح الباری 6/492) میں یہ لکھا ہے : قال العلماء : الحكمة في نزول عیسى دون غیره من الأنبیاء الردُّ على الیهود فی زعمهم أنهم قتلوه ، فبین الله تعالى كذبهم ، وأنه الذي یقتلهم ، أو نزوله لدنو أجله لیدفن في الأرض ، إذ لیس لمخلوق من التراب أن یموت في غیرها . وقیل : إنه دعا الله لما رأى صفة محمد وأمته أن یجعله منهم ، فاستجاب الله دعاءه وأبقاه حتى ینزل في آخر الزمان مجددا لأمر الإسلام ، فیوافق خروج الدجال فیقتله . والأولُ أوجهُ . لیکن حافظ نے اس کا مصدر ذکر نہیں کیا ، مزید یہ کہ اس بات کو مرجوح بھی قرار دیا ہے ۔ یہاں یہ واضح کرنا ضروری ہے کہ : اصل بحث یہ چل رہی ہے کہ آیا عیسی علیہ السلام کا آسمان پر اٹھالیا جانا اور پھر اخیر زمانہ میں بحیثیت امتی نازل ہونا ، یہ ان کی دعا کرنے کی وجہ سے ہے ؟ بس یہ بحث ہے ، ورنہ نفسِ رفعِ عیسی علیہ السلام ونزولہ تو صحیح دلائل سے ثابت ہے ، اور اس کا کوئی انکار بھی نہیں ہے یہاں ۔ باقی انبیاء علیہم السلام سے اس طرح کی دعا کرنا وارد نہیں ہے ۔ Source

30 things worth doing to help lower your gaze Great! You just found this post. And you intend to read it to the end. Your gaze will likely scan or skim through the content first. Then you will decide whether to read through again or save for later. That’s just one of the pleasures your eyes afford you – reading. Others include looking at your dear and loved ones; admiring the beauty of Allah’s creations around; communicating with your children, spouses and students; and engaging in many creative pursuits. Your sight is a gateway to developing your mind and soul. But…. And it’s a big B.U.T, your eyes do not have unrestricted 24/7 rights to glancing at everything that comes into your view. Your gaze, along with all other actions you perform as a Muslim must be aligned with a meaningful purpose. Imaam Ibn Kathir commented on Surah an-Nur [24:30], saying: This is a command from Allah (swt) to His believing slaves to lower their gaze and refrain from looking at that which is forbidden to them. So they should not look at anything except that which they are permitted to look at, and they should lower their gaze and refrain from looking at forbidden things. If it so happens that a person’s gaze accidentally falls upon something forbidden, he should quickly avert his gaze. [Tafseer Ibn Kathir, 3/282] Lowering your gaze therefore is restraining it from looking at what is forbidden. That is easier said than done. Living in today’s world where you are faced with explicit content – at the workplace, in school, on the streets or even at family gatherings such as weddings or in forms such as billboards, TV and Internet. You name it, the tech world has made things even more fast and furious. Going to the masjid and Islamic events are not fitnah free. What can a striving brother or sister do in this case? Below are 30 ideas for you to consider. They are simple but worthy acts to help you lower your gaze. Remember every new habit starts with a simple effort, so you can pick just one idea or two to get started. Then stick to it and keep practicing from day to day. In sha Allah you will get there. ***** 1. Purify your Heart The heart is the seat of intention (niyyah). When your heart is pure and sound, your intention will equally be pure and and firm – anchored by sincerity. This will affect the actions of the rest of your organs including your gaze. A pure heart is filled with love and remembrance of Allah (swt) and His Rasul (saw). Such a heart will nurse a firm intention to gaze at only what is pleasing to Him, while guarding against what is displeasing to Him – whether at home, work or while out with friends. 2. Put the Reward in Mind Visualise the great reward and compensation for your restraint. Allah (swt) rewards His slave for good deeds with something similar and if he gives up something for His sake, He will compensate him with something better than it. Therefore, if he lowers his gaze and refrains from looking at things that Allah (swt) has prohibited, Allah (swt) will compensate him for restraining his gaze for the sake of Allah (swt) and put light in his heart. 3. Devote Yourself to Allah (swt) Engage in a lot of involuntary (naafil) acts of worship, because this in addition to your regular obligatory acts of worship will serve a means of protecting your senses & intellect. Obey Allah (swt) and keep doing good deeds. 4. Purify your Sight Keep your sight pure to earn Allah’s Pleasure in this dunya and in anticipation of seeing Him in jannah. Allah (swt) said: “… and My slave continues to draw close to Me with supererogatory (naafil) works so that I shall love him. And when I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask (something) of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.” (Bukhari, Hadith Qudsi) 5. Supplications (Du’a) Make supplications for patience, self control, discipline and true surrender as you struggle to remain consistent on keeping your gaze pure. 6. Prayers Just as Luqman the wise advised his son, ‘be regular in your prayers’, so must you be regular in your prayers for it is a protection and shield for you. ”Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do.” [al-‘Ankaboot 29:45] 7. Marriage Make every effort to get married to guard your chastity as prescribed by Prophet Muhammad (saw). He said: “Whoever can afford it, let him get married, for it is more effective in lowering the gaze and in guarding one’s chastity…” (Bukhari & Muslim) 8. Fasting In continuation of the above hadith, he (saw) said: ”… And whoever cannot afford it, let him fast, for it will be a shield for him.” (Bukhari and Muslim) 9. Keep Good Company Your friends make or mark you. Choose good companions who will help you devote yourself to Allah (swt) and develop yourself spiritually, morally and mentally. Drop the friends who encourage you to engage in immoral activities and disobedience of Allah (swt). Or keep a distance from them and do not ask them for advice. 10. Fight your Nafs Set yourself a goal of winning against your nafs. Strive hard against your innermost desires. ”And those who strive for Us – We will surely guide them to Our ways. And indeed, Allah is with the doers of good” [al-‘Ankaboot 29:69] 11. Turn away Physically Avoid the second glance. It was narrated that Jareer ibn ‘Abd-Allaah said: “I asked the Messenger of Allah (saw) about a sudden glance, and he commanded me to avert my gaze.” (Muslim) 12. Recall Judgement Day You will be accountable for your actions. The earth and your senses will testify to your activities. Your eyes, limbs and private parts will be witnesses on judgment day. ”That Day, it will report its news” [al-Zalzalah 99:4] 13. Gratitude Be grateful for the gift and blessings of your eyes and other senses; Internet and other tech. tools, Islam and your intellect. If you are truly thankful, you will utilise your gifts in ways pleasing only to the Giver of the gifts. 14. Remember Allah (swt) is All-Seeing and All-Knowing Recall Luqman’s advice to his son, ”Allah (swt) will bring everything to light”? Guard your actions because no affair is hidden from Allah (swt), even if it’s equivalent to the weight of a mustard seed or scattered around. He is The Subtle and Informed and He will bring all matters to light – for reward or punishment in the hereafter. 15. Recall Death Death is inevitable and it isn’t marked on any calendar for you to be warned about. Therefore seek a good end, for you will be raised on what you died upon. Imagine the possible end result of an unrestrained gaze. It could lead to great immoral acts such as zina. Why lead yourself down that path with such heavy consequences when a simple lowering of gaze can bring you happiness and joy beyond measures? 16. Seek Forgiveness Be humble, admit you are weak but remain repentant. Don’t feel helpless or make excuses for not repenting. 17. Set and Visualise an End Goal Set your ambition for the highest station in Jannah then imagine the promised pleasures within. What will you give to achieve such a goal and gain all of the pleasures? Do not aim for anything less, because you are worth it and you have the opportunity to go for it. 18. Consider it Worship It may be a difficult personal battle especially where your work environment, school or family gatherings are mixed and with little or no Islamic ethos. Mark it as part of your worship acts. Just as it is not easy to wake up for Fajr, attend congregational prayers or give charity but you do it anyway because it is worship and you crave for the rewards. Lower your gaze and crave for the sweet rewards. 19. Be Prepared Have a copy of the Quran, kindle, ipad, ipod etc with you while traveling, waiting for an appointment, standing at a queue etc. That way, your sight and mind will be engaged productively while you develop yourself with every passing minute. 20. Safe Environment Avoid or limit your visit to places where your gaze will be affected – because you will most likely be tempted to gaze around. Malls… check; beaches… check; streets… check. Prophet Muhammad (saw) said: “Beware of sitting in the street.” They said, “We have no alternative; that is where we sit and talk.” He said, “If you insist on sitting there, then give the street its rights.” They said, “What are the rights of the street?” He said, “Lowering the gaze and refraining from causing offense…” (Bukhari and Muslim) 21. Remember your Recording and Guardian Angels Even those stolen glances or clear focused looks will be recorded. ”And indeed, [appointed] over you are keepers, Noble and recording; They know whatever you do” [al-Infitaar 82:10-12] 22. Seek Beneficial Knowledge Study from the authentic teachings and use what you learn to remind yourself to focus on your purpose on earth. After reminding yourself and taking action, send reminders to your friends and loved ones to benefit, gain rewards and safeguard against negative consequences. 23. Be Yourself Avoid popular culture. Your intention and actions may be pure and sound originally, but due to weak faith or low self esteem you may try to imitate *that* rich and popular musician, footballer or actor who looks at non-mahrams, mixes freely with them and gains attention of the world. Mind you, its negative attention with huge consequences. Your model should be the Rasul (saw), so follow his example and you will prosper and command attention of the Angels and noble beings. 24. Have a Conversation with Your Nafs Tell your nafs what you desire of success in this dunya and akhirah and how badly you want it. So you welcome no negative distractions from those success goals. Thank your nafs for its anticipated co-operation. Write a letter to your nafs if possible. 25. Organise Halaal Fun Spend time with your righteous sisters or brothers in Islam. Or with your spouse and children. Play sports, games, share stories and take walks if you can. Set some time for relaxing after productive work. Use your energy in permissible entertainment so you are not driven to utilise it via an impermissible outlet. 26. Seek Refuge against Shaytan Shaytan is ruined. He is focused on doing the same to you and your pals so beware of his plots. Seek refuge with Allah (swt) against his plots and evil inclinations. Do not partner with him in disobeying Allah (swt). ”O you who have believed, do not follow the footsteps of Satan. And whoever follows the footsteps of Satan – indeed, he enjoins immorality and wrongdoing…” (an-nur, 24: 21) 27. Dhikr Keep your tongue moist and busy in the remembrance of Allah (swt). For it is light on the tongue but heavy on the scales. And it is a means of of keeping your heart calm and at rest so you feel no undue attachment to the blings of the dunya including seemingly attractive non mahrams and other prohibited materials. 28. Consider it Jihad Abu Hurayrah narrated that the Prophet (saw) said: “…the adultery of the eyes is looking (at [that] which is not allowed)…” (Bukhari and Muslim)1 When you restrain that gaze, thank Allah (swt) for the strength he gave you then give yourself a thumbs up for engaging in jihad – by moving away from zina. 29. Modest Interactions with Members of the Opposite Sex Do not feel you are above temptation. Interact modestly with non-mahrams in necessary situations and refrain from excessive and unnecessary mingling. Be modest, decent and sincere in your actions – including your speech and what you gaze at. 30. Improve your Personality Make it a goal to improve your character and relationship with others. Strive to strengthen and showcase your Islamic identity. This includes what you look at and what you do not look at. Having a true Islamic personality will help you interact with kindness, humility and with a smile while calling to the truth and forbidding the wrong. ***** For any of the above ideas you choose to practice with, you will be developing many aspects of your spirituality, personality and relationships. You will be improving yourself and making the Ummah a much better place in sha Allah. Lower your gaze, it is worth it! ”But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, Then indeed, Paradise will be [his] refuge” [an-Nazi’at 79:40-41] source

On a sweltering hot day your throat has become parched. You are in the privacy of your home and the refreshingly cool water is within hand's reach. You desire to drink it, but you do not. Why? Simply because you are fasting and while fasting you cannot eat and drink. If somebody prompts you to nevertheless drink it and says: "Nobody is watching," you will immediately rebuke him with the words: "But Allāh is watching!" Allāh Ta'ala is Watching! SubhanAllāh! Allāh Ta'ala is watching. Allāhu Akbar! Allāh Ta'ala is All Hearing, All Knowing, He is Omnipresent. He sees and knows when we cheat while fasting, thus we resist all temptations of food, drink and lawful conjugal relations from dawn to dusk. We have learnt the lesson of taqwa. We have learnt that lesson which the fasting was meant to teach us. Allāh Ta'ala is watching! Yes, Allāh Ta'ala is watching! Every time there is an urge to eat or drink while fasting, the voice from within cries out: "Allāh Ta'ala is watching!" Dozens of times daily for an entire month this reality is reaffirmed. Allāh Ta'ala is watching. So deeply is it embedded in the heart that by the time Ramadhān is over, a person becomes conscious of Allāh Ta'ala to such an extent that he is now guided by an inner force that propels him in the direction of righteousness and turns him away from sin. Taqwa The fasts of Ramadhān were prescribed for the purpose and object of attaining taqwa. This is clearly declared in the Qur'ān. Taqwa simply is to obey the commands of Allāh Ta'ala and refrain from all sin, The increased rewards for 'ibādah (worship) in Ramadhān and all the blessings of this great month should be considered as the bonus. The object is taqwa. If one performs an abundance of salāh, completes the recitation of the Qur'ān thirty times and engages in many other acts of 'ibādah, but fails to give up sins - one has failed to achieve the object and purpose of Ramadhān. One has failed to firmly embed the reality of taqwa in the heart, the taqwa that cries out "Allāh Is watching" whenever one contemplates committing any transgression. Temptation The dictates of taqwa are not restricted to abstaining from drinking, gambling, adultery, transacting in interest and other such vices. Indeed taqwa demands that while abstaining from all the above vices one also observes taqwa in one's business. When the temptation to cheat the customer beckons, or when one is tempted to buy stolen goods, or to indulge in fraud, at that time also the heart should cry out "Allāh is watching" and it should restrain one from the sin. Rights Similarly, taqwa demands the fulfillment of the rights of the husband/wife, It also demands the joining of family ties. It demands respect for the elders and kindness for the young. Taqwa entails, among other aspects, being honest and clear in all monetary dealings and social interactions. Hence when there is a wedding or funeral, or at the time of distributing the inheritance of the deceased, the same level of Allāh consciousness must be displayed as was apparent when refraining from drinking the cold water while fasting. Purdah Likewise, when the laws of purdah are violated, does the heart cry out "Allāh is watching"? Or when one intends to watch something on TV., which will most definitely involve one in zinā of the eyes and ears, does one hear the voice from within: "Allāh is watching," as a result of which one refrains from that sin? The same pertains to the shar'ī aspects of appearance and clothing. How often have we done things to appease and please even the enemies of Allāh Ta'ala and Rasūlullāh (sallallāhu 'alaihī wasallam)? How often have we abandoned the dictates of taqwa in order to earn a few coppers? Now is the time to sincerely repent. It is the time to say "Allāh is watching" and to do everything to please Him. It is a time to acquire taqwa. Abstain from Sin This then is the object of Ramadhān. This will only be achieved if we conduct ourselves in this great month with taqwa. Or else the object of Ramadhān will be defeated. Hence Rasūlullāh (sallallāhu 'alaihī wasallam) is reported to have said: "He who does not forsake lying and other futile actions, Allāh Ta'ala has no need for him to give up his food and drink." Thus together with fasting, performing salaah, reading the Qur'ān, serving the cause of deen, etc,, one must totally abstain from every sin in the month of Ramadhān and adorn oneself with taqwa. Insha'Allāh this will then carry one along for the rest of the eleven months to abstain from all sins. May Allāh Ta'ala enable us to make this Ramadhān a month where we will truly attain taqwa. Āmeen. NASEEHA CHANNEL

Al Salamu 'Alaykum. A Q&A from the Maktubat of Faqih al-Ummah: Summary of Letter: Bismihi Ta'ala Respected Mufti Saheb, Assalamu Alaikum Wa Rahmatullahi Wa Barakaatuh I was very attached to someone. I am now shattered by his disloyalty. As a result I cannot even sleep at night. I continuously perform Salaat-ut-Taubah and make dua, yet my condition continues to deteriorate. Please help me to overcome this problem. Summary of Reply: Bismihi Ta'ala Respected Brother / Sister Assalamu Alaikum Wa Rahmatullahi Wa Barakaatuh This world is a temporary place. It is also very disloyal. It keeps a person for a few days until he lives and then pushes him away (to the next world). All the things that one regarded as his own is also snatched away by the world. Similar is the condition of worldly people. They have no concept of loyalty. Only those who regard this world merely as a guest house (which one will shortly leave and continue upon one’s journey), or those who regard it as a jail, neither get deceived by it, nor do they deceive others. When making dhikr of Laa Ilaaha illallaah, imagine that you have removed all other love from your heart and thrown it behind you. Then meditate that only the love of Allah Ta`ala has been firmly embedded in your heart. In this world He is with us. In the Hereafter also, He alone will be with us. He will never separate from us. Try to embed this thought in your heart as much as possible (insha Allah your distress will be removed). (Maktoobaat of Faqih al-Umma, Mawlana Mahmud Hasan Gangohi(rah); vol 5; pg 43) Taken from al-Haadi. Wa'laykum Salam. Abu Tamim's Blog May Allah have mercy on him.

Imām al-Ṭabarānī (260 – 360 H) narrates in his al-Mu‘jam al-Awsaṭ: 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 darulmaarif

It was early in the morning at four, When death knocked upon a bedroom door. Who is there? The sleeping one cried. I'm Malkul Maut (Angel Of Death), let me inside. At once, the man began to shiver, As one sweating in deadly fever, He shouted to his sleeping wife, Don't let him take away my life. O Angel of Death!Please go away Leave me alone; I'm not ready today. My parents and family on me depends, Give me a chance to make amends! The angel knocked again and again, Friend! I'll take your life without a pain, Its your soul Allah requires, I come not with my own desires.. Bewildered, the man began to cry, O Angel I'm so afraid to die, I'll give you gold and be your slave, Don't send me to the unlit grave. Let me in, O Friend! The Angel said, Open the door; get up from your bed, If you do not allow me in, I will walk through it, like a Jinn. The man held a gun in his hand, Ready to defy the Angel's stand.. I'll point my gun, towards your head, You dare come in; I'll shoot you dead. By now the Angel was in the room, Saying, O Friend! Prepare for you doom. Foolish man, Angels never die,(except when Allah will give death to everyone on day of kayamat) Put down your gun and do not sigh. Why are you afraid! Tell me O man, To die according to Allah's plan? Do not grim,Come smile at me, To return to Him, be happy O Angel! I bow my head in shame; I had no time to take Allah's Name. From morning till dusk, I made my wealth, Not even caring for my own health. Allah's command I never obeyed, Nor five times a day I ever prayed. Ramadaan came and a Ramadaan went, But I had no time to repent. The Hajj was already FARD on me, But I would not part with my money. All charities I did ignore, Taking usury more and more. Sometimes I sipped my favorite wine, With flirting women I sat to dine... O Angel! I appeal to you, Spare my life for a year or two. The Laws of Quran I will obey, I'll begin my SALAT this very day. My Fast and Hajj, I will complete, And keep away from self-conceit. I will refrain from usury, And give all my wealth to charity, Wine and wenches I will detest, Allah's oneness I will attest. We Angels do what Allah demands, We cannot go against His commands.. Death is ordained for everyone, Father, mother, daughter or son. I’m afraid this moment is your last, Now be reminded, of your past, do understand your dreadful fears, But it is now too late for your tears. You lived in this world, two score and more, Never did to you, your people adore. Your parents, you did not obey, Hungry beggars, you turned away. Your two ill-gotten, female offspring, In nightclubs, for livelihood they sing. Instead of making many more Muslims, You made your children non-Muslims? You did ignore the Mua'dhin Adhaan, Nor did you read the Holy Quran. Breaking promises all your life, Backbiting friends, and causing strife From hoarded goods, great profits you made, And for your poor workers, you underpaid. Horses and fancy cars were your leisure, Moneymaking was your pleasure. You ate vitamins and grew more fat, With the very sick, you never sat. A pint of blood you never gave, Which could a little baby save? O Human, you have done enough wrong, You bought good properties for a song. When the farmers appealed to you, You did not have mercy, that's true. Paradise for you? I cannot tell, Undoubtedly you will dwell in hell. There is no time for you to repent, I'll take your soul for which I am sent. The ending however, is very sad, Eventually the man became mad With a cry, he jumped out of bed, And suddenly, he fell down dead. O Reader! Take moral from here, You never know, your end may be near Change your living and make amends For heaven, on your deeds depends. if this poem inspires you, It can help someone too. At least take some time, and do not ban Send it to as many people as you can. This poem may change many, Reward for u, till eternity. Anonymous

By Abrar Mirza Tasbīh al-Tarāwīh Traditionally, in each tarwīhah, the mustahabb break between each set of four rak’ahs of the Tarāwīh prayer, the Muslims of different regions, especially in Makkah and Madīnah, observed different acts of worship. The Muslims in Makkah used to make tawāf of the Ka’bah during each tarwīhah, whereas those in Madīnah, unable to make tawāf, would pray an additional four rak’ahs instead. However, during the tarwīhah, a person may recite the Qur’ān, tasbīh (Subhān Allāh), tahmīd (Alhamdulillāh), tahlīl (Lā ilāha illallāh), pray nawāfil individually, send durūd (blessings) on the Prophet صلى الله عليه وسلم, or simply remain silent. This is mentioned by the fuqahā’ and ‘ulamā’ in their books, including al-Mabsūt,[1] al-Muhīt al-Burhānī,[2] Badā’i’ al-Ṣanā’i’,[3] Mukhtārāt al-Nawāzil,[4] al-Fatāwā al-Tātārkhāniyyah,[5] Ghunyat al-Mutamallī,[6] Nihāyat al-Murād,[7] Fath Bāb al-‘Ināyah,[8] Majma’ al-Anhur,[9] Imdād al-Ahkām,[10] and Fatāwā Rahīmiyyah.[11] Surprisingly, none of the abovementioned books mention any masnūn or mustahabb du‘ā’ for the tarwīhah, including the du‘ā’ commonly read by Muslims in several Masjids, many of which advertise the du‘ā’ on large printed banners. This du‘ā’, commonly known as the “Tarāwīh Du‘ā’,” is as follows: سُبْحانَ ذِي الْمُلْكِ وَالْمَلَكُوتِ سُبْحانَ ذِي الْعِزَّةِ وَالْعَظمَةِ وَالْهَيْبَةِ وَالْقُدْرَةِ وَالْكِبْرِياءِ وَالْجَبَرُوْتِ سُبْحانَ الْمَلِكِ الْحَيِّ الَّذِيْ لا يَنامُ وَلا يَمُوتُ سُبُّوْحٌ قُدُّوْسٌ رَبُّنا وَرَبُّ المْلائِكَةِ وَالرُّوْحِ اللَّهُمَّ أَجِرْنا مِنَ النّارِ يا مُجيرُ يا مُجيرُ يا مُجيرُ Exalted is the Possessor of the hidden and the manifest dominion. Exalted is the Possessor of Might, Greatness, Reverence, Power, Pride, and Majesty. Exalted is the Master, the Living, the one who neither sleeps nor dies. All-perfect, All-holy, Our Lord, and the Lord of the angels and the souls. O Allāh, grant us refuge from the Hellfire. O Granter of refuge, O Granter of refuge, O Granter of refuge. Unfortunately, a thorough search of the books of ahādīth, tafāsīr, fiqh, etc. did not reveal a single mention of this du‘ā’ anywhere. However, some parts of the above du‘ā’ are mentioned in several books of tafsīr as the tasbīh of the angels.[12] Yet, none of the books, whether of tafāsīr or any other Islāmic science, have narrated this exact du‘ā’ in any context, let alone as the “Tarāwīh Du‘ā’.” Apparently, the basis for any specific du‘ā’ for the tarwīhah stems from Imām Ibn ‘Ābidīn mentioning in Radd al-Muhtār[13] that one should recite the following du‘ā’ three times: سُبْحانَ ذِي الْمُلْكِ وَالْمَلَكُوْتِ سُبْحانَ ذِي الْعِزَّةِ وَالْعَظمَةِ وَالْقُدْرَةِ وَالْكِبْرِياءِ وَالْجَبَرُوْتِ سُبْحانَ الْمَلِكِ الحَيِّ الَّذِي لا يَمُوْتُ سُبُّوْحٌ قُدُّوْسٌ رَبُّ الْمَلائِكَةِ وَالرُّوْحِ لا إلَهَ إلاَّ اللهُ نَسْتَغْفِرُ اللهَ نَسْأَلُكَ الْجَنَّةَ وَنَعُوْذُ بِكَ مِنَ النّارِ Exalted is the Possessor of the hidden and the manifest dominion. Exalted is the Possessor of Might, Greatness, Power, Pride, and Majesty. Exalted is the Master, the Living, the one who does not die. All-perfect, All-holy, Our Lord, and the Lord of the angels and the souls. There is no god except Allāh. We ask Him for forgiveness, we ask Him for Paradise, and we seek refuge in Him from the fire. Surprisingly, even Imām Ibn ‘Ābidīn did not quote the words of the “Tarāwīh Du‘ā’.” In Ṭawāli’ al-Anwār,[14]Imām ‘Ābid al-Sindhī has also narrated the same words as Imām Ibn ‘Ābidīn. Although neither have claimed the the du‘ā’ they quote as sunnah or mustahabb, Khayr al-Fatāwā[15] mentions reading the above-mentioned du‘ā’ as mustahabb based on the text in the Radd al-Muhtār. Furthermore, both Imām Ibn ‘Ābidīn and Imām ‘Ābid al-Sindhī quote the du‘ā’ from Imām Quhustānī. Imām Ibn ‘Ābidīn, when quoting Imām Quhustānī, states that the du‘ā’ is mentioned in Manhaj al-‘Ibād. On the other hand, Imām ‘Ābid al-Sindhī quotes Imām Quhustānī mentioning Mafātīh al-‘Ibād as the source of the du‘ā’. In Jāmi’ al-Rumūz,[16] Imām Quhustānī mentions the source of the du‘ā’ as Manāhij al-’Ībād. Regardless of whether the correct name of the book is Manhaj al-‘Ibād, Manāhij al-‘Ibād, or Mafātīh al-‘Ibād, it is not a reliable book in establishing any preference for the recitation of this du‘ā’, let alone in each tarwīhah, nor does Imām Quhustānī, from whom others narrate, attach any special reward to it. Therefore, it is incorrect to regard the “Tarāwīh Du‘ā’” as sunnah or mustahabb. Although the actual words of the du‘ā’ are not problematic, one should realize that it is simply mubāh (permissible),nothing more. In addition, if one wishes to act according to the recommendations or practices of our pious predecessors, then one may recite the du‘ā’ mentioned by Imām Quhustānī, also quoted from him by Imām Ibn ‘Ābidīn and Imām ‘Ābid al-Sindhī, the wordings of which are different from the words of the “Tarāwīh Du‘ā’.” Furthermore, Imām Gangohī’s[17] practice was to recite: سُبْحانَ اللهِ وَالْحَمْدُ لِلَّهِ ولا إلَهَ إلاَّ اللهُ واللهُ أَكْبَرُ Exalted is Allāh and all-praises be to Allāh. There is no god besides Allāh, and Allāh is the Greatest. Nonetheless, one should be fully aware that there is no sunnah or mustahabb du‘ā’ for each tarwīhah. Rather, one should engage tasbīh, tahmīd, nawāfil, durūd, etc. or simply remain silent, as quoted earlier from several books of fiqh. However, if he/she wishes to recite the du‘ā’ quoted from Imām Quhustānī or even the “Tarāwīh Du‘ā’,” then it is permissible as long as he/she accepts that it is simply mubāh, realizes that it does not hold any special merit, does not look down on the one who does not recite it, and does not give the impression to others as if it is sunnah or mustahabb through, for example, hanging posters of the du‘ā’ in the Masjid. And Allah knows best. [1] [الانتظار بين كل ترويحتين] وهو مستحب هكذا روي عن أبي حنيفة رحمه الله تعالى لأنها إنما سميت بهذا الاسم لمعنى الاستراحة وأنها مأخوذة عن السلف وأهل الحرمين فإن أهل مكة يطوفون سبعا بين كل ترويحتين كما حكينا عن مالك رحمه الله تعالى (البسوط للسرخسي، كتاب الصلاة، باب التراويح، الفصل الرابع: 2/132؛ الفكر) [2] وكلما يصلي ترويحة ينتظر بين الترويحتين قدر ترويحة… فالانتظار بين كل ترويحتين مستحب بمقدار ترويحة واحدة عند أبي حنيفة رحمه الله تعالى وعليه عمل أهل الحرمين غير أن أهل مكة يطوفون بين كل ترويحتين سبعا وأهل المدينة يصلون بدل ذلك أربع ركعات وأهل كل بلدة بالخيار يسبحون أو يهللون أو يكبرون أو ينتظرون سكوتا (المحيط البرهاني، كتاب الصلاة، الفصل الثالث عشر: 2/250؛ إدارة) [3] ومنها أن الإمام كلما صلى ترويحتة قعد بين الترويحتين قدر ترويحة يسبح ويهلل ويكبر ويصلي على النبي صلى الله عليه وسلم ويدعو (بدائع الصنائع، كتاب الصلاة، صلاة التراويح: 1/648؛ إحياء التراث) [4] ويقعد بين كل ترويحتين مقدار ترويحه الخامس في الوتر ثم هو مخير فيه إن شاء سبح وإن شاء هلل وإن شاء صلى (على النبي صلى الله عليه وسلم) وإن شاء سكت وأهل مكة يطوفون بين ترويحتين أسبوعا (مختارات النوازل، كتاب الصلاة، فصل في التراويح: ص 95؛ العلمية) [5] فالانتظار بين كل ترويحتين مستحب بمقدار ترويحة واحدة عند أبي حنيفة وعليه عمل أهل الحرمين غير أن أهل مكة يطوفون بين كل ترويحتين أسبوعا وأهل المدينة يصلون بدل ذلك أربع ركعات وأهل كل بلدة بالخيار يسبحون أو يهللون أو ينتظرون سكوتا (الفتاوى التاتارخانية، كتاب الصلاة، الفصل الثالث عشر: 1/654؛ إدارة القرآن) [6] (فيجلس بين كل ترويحتين مقدار ترويحة) أي بين كل أربع ركعات وأربع ركعات مقدار أربع ركعات وكذا بين الآخرة والوتر وليس المراد حقيقة الجلوس بل المراد الانتظار وهو مخير فيه إن شاء جلس ساكتا وإن شاء هلل أو سبح أو قرأ أو صلى نافلة منفردا وهذا الانتظار مستحب لعادة أهل الحرمين فإن عادة أهل مكة أن يطوفوا بعد كل أربع أسبوعا ويصلوا ركعتي الطواف وعادة أهل المدينة أن يصلوا أربع ركعات… فثبت من عادة أهل الحرمين الفصل بين كل ترويحتين ومقدار ذلك الفصل وهو مقدار ترويحة فكان مستحبا لأن ما رآه المؤمنون حسنا فهو عند الله حسن (غنية المتملي، فصل في النوافل، تراويح: ص 404؛ سهيل) [7] قال في فتح القدير قيل ينبغي أن يقول والمستحب الانتظار بين الترويحتين وأهل المدينة كانوا يصلون بذلك أربع ركعات فرادى وأهل مكة يطوفون بينهما أسبوعا ويصلون ركعتي الطواف إلا أنه روى البيهقي بإسناد صحيح أنهم كانوا يقومون على عهد عمر رضي الله عنه… وأهل كل بلدة يسبحون أو يهللون أو ينتظرون سكوتا أو يصلون أربعا فرادى وإنما المستحب الانتظار لأن التراويح مأخوذة من الراحة فيفعل ذلك تحقيقا لمعنى الاسم وكذا هو متوارث انتهى (نهاية المراد، التراويح: ص 649؛ البيروتي) [8] (على كل ترويحة) أي أربع ركعات وقيل خمس تسليمات (جلسة بقدرها) لتوارث ذلك من السلف وكذا قبل الوتر هكذا روي عن أبي حنيفة لأنها إنما سميت بالترويحة للاستراحة فيفعل ذلك تحقيقا لمعنى الاسم ثم إن أهل مكة تطوف سبعا بين كل ترويحتين كما حكي عن مالك وأهل المدينة يصلون فرادى أربعا بدل ذلك وأهل كل بلدة بالخيار يسبحون أو يهللون أو ينتظرون سكوتا أو يصلون فرادى (فتح باب العناية، كتاب الصلاة، فصل في صلاة التراويح: 1/342؛ الأرقم) [9] (وجلسة بعد كل أربع بقدرها) أي بقدر أربعة من ركعاتها ولو قال وانتظار بقدرها لكان أولى فإن بعض أهل مكة يطوفون بين كل ترويحتين وأهل المدينة يصلون بدل ذلك أربع ركعات وأهل كل بلدة بالخيار يسبحون أو يهللون أو ينتظرون سكوتا (مجمع الأنهر، كتاب الصلاة، باب الوتر والنوافل، فصل: 1/136؛ إحياء التراث) [10] (إمداد الأحكام، كتاب الصلاة، فصل في التراويح: 1/624؛ كراتشي) [11] (فتاوى رحيمية، كتاب الصلاة، مسائل تراويح: 6/245؛ الإشاعت) [12] وأخرج ابن جرير وأبو نعيم في الحلية عن سعيد بن جبير أن عمر بن الخطاب سأل النبي صلى الله عليه و سلم عن صلاة الملائكة فلم يرد عليه شيئا فأتاه جبريل فقال إن أهل السماء الدنيا سجود إلى يوم القيامة يقولون : سبحان ذي الملك والملكوت وأهل السماء الثانية ركوع إلى يوم القيامة يقولون سبحان ذي العزة والجبروت وأهل السماء الثالثة قيام إلى يوم القيامة يقولون : سبحان الحي الذي لا يموت (الدر المنثور، سورة البقرة، الآية 30: 1/113-114؛ الفكر) ثم ينزل الجبار في ظلل من الغمام (البقرة 210) والملائكة يحمل عرشه يومئذ ثمانية وهم اليوم أربعة أقدامهم على تخوم الأرض السفلى والأرضون والسموات إلى حجزهم والعرش على مناكبهم لهم زجل بالتسبيح فيقولون : سبحان ذي العزة والجبروت سبحان ذي الملك والملكوت سبحان الحي الذي لا يموت سبحان الذي يميت الخلائق ولا يموت سبوح قدوس رب الملائكة والروح سبحان ربنا الأعلى الذي يميت الخلائق ولا يموت فيضع عرشه حيث يشاء من الأرض (المرجع السابق، سورة الزمر، الآية 10: 7/258) قال: وينزل الجبار، عز وجل، في ظُلَل من الغمام والملائكةُ، ولهم زَجَل مِنْ تسبيحهم يقولون سبحان ذي الملك والملكوت، سبحان رب العرش ذي الجبروت سبحان الحي الذي لا يموت، سبحان الذي يميت الخلائق ولا يموت سُبّوح قدوس، رب الملائكة والروح، قدوس قدوس، سبحان ربنا الأعلى، سبحان ذي السلطان والعظمة، سبحانه أبدًا أبدًا (تفسير ابن كثير، سورة البقرة، الآية 210: 1/567؛ الطيبة) ثم ينزلون على قدر ذلك من التضعيف، حتى ينزل الجبار، عَزَّ وجل، في ظُلل من الغمام والملائكة، فيحمل عرشه يومئذ ثمانية -وهم اليوم أربعة -أقدامهم في تخوم الأرض السفلى والأرض والسموات إلى حُجْزَتَهم والعرش على مناكبهم، لهم زجل في تسبيحهم، يقولون: سبحان ذي العرش والجبروت، سبحان ذي الملك والملكوت، سبحان الحي الذي لا يموت، سبحان الذي يميت الخلائق ولا يموت، سُبُّوح قدوس قدوس قدوس، سبحان ربنا الأعلى، رب الملائكة والروح، سبحان ربنا الأعلى، الذي يميت الخلائق ولا يموت، فيضع الله كرسيه حيث يشاء من أرضه (المرجع السابق، سورة الأنعام، الآيات 70-73: 3/284-285) قال ابن عباس: حملة العرش ما بين كعب أحدهم إلى أسفل قدميه مسيرة خمسمائة عام، ويروى أن أقدامهم في تخوم الأرضين، والأرضون والسموات إلى حجزهم، وهم يقولون سبحان ذي العزة والجبروت، سبحان ذي الملك والملكوت، سبحان الحي الذي لا يموت، سبوح قدوس رب الملائكة والروح (تفسير البغوي، سورة الغافر، الآيات 5-7: 7/139-140؛ الطيبة) حدثنا ابن حميد، قال: حدثنا يعقوب القمي، عن جعفر بن أبي المغيرة، عن سعيد بن جبير… فأتاه جبريل فقال: يا نبي الله، سألك عُمر عن صلاة أهل السماء؟ قال: نعم. فقال: اقرأ على عمر السلام، وأخبره أن أهل السماء الدنيا سجودٌ إلى يوم القيامة يقولون:”سبحان ذي الملك والملكوت”، وأهل السماء الثانية ركوعٌ إلى يوم القيامة يقولون:”سبحان ذي العزة والجبروت”، وأهل السماء الثالثة قيامٌ إلى يوم القيامة يقولون”سبحان الحي الذي لا يموت (تفسير الطبري، سورة البقرة، الآية 30: 1/472-473؛ الرسالة) ثم نزل أهلُ السموات على عدد ذلك من التضعيف، حتى نزل الجبار في ظُلل من الغمام والملائكة، ولهم زجَلٌ من تسبيحهم يقولون:” سبحان ذي الملك والملكوت! سبحان ربّ العرش ذي الجبروت! سبحان الحي الذي لا يموت! سبحان الذي يُميت الخلائق ولا يموت! سبوح قدوس، رب الملائكة والروح! قدّوس قدّوس! سبحان ربنا الأعلى! سبحان ذي السلطان والعظمة! سبحانه أبدًا أبدًا (المرجع السابق، سورة البقرة، الآية 210: 4/267) ثم نزل أهل السموات على قدر ذلك من الضعف حتى نزل الجبار في ظلل من الغمام والملائكة، ولهم زجل من تسبيحهم، يقولون: سبحان ذي الملك والملكوت، سبحان رب العرش ذي الجبروت، سبحان الحي الذي لا يموت سبحان الذي يميت الخلائق ولا يموت، سبوح قدوس رب الملائكة والروح، قدوس قدوس، سبحان ربنا الأعلى سبحان ذي الجبروت والملكوت والكبرياء والسلطان والعظمة سبحانه أبدا أبدا (المرجع السابق، سورة الفجر، الآيات 20-23: 24/419) [13] قوله ( بين تسبيح ) قال القهستاني فيقال ثلاث مرات سبحان ذي الملك والملكوت سبحان ذي العزة والعظمة والقدرة والكبرياء والجبروت سبحان الملك الحي الذي لا يموت سبوح قدوس رب الملائكة والروح لا إله إلا الله نستغفر الله نسألك الجنة ونعوذ بك من النار كما في منهج العباد ا هـ (رد المحتار، كتاب الصلاة، باب الوتر والنوافل: 2/46؛ الفكر) [14] (ويخيرون) في هذا الانتظار (بين تسبيح) في القهستاني يقول سبحان ذي الملك والمكوت سبحان ذي العزة والعظمة والقدرة والكبرياء والجبروت سبحان الملك الحي الذي لا يموت سبوح قدوس رب الملائكة والروح لا إله إلا الله نستغفر الله نسألك الجنة ونعوذ بك من النار كما في مفاتيح العباد انتهى وقال الحلبي وإن شاء هلل أو سبح انتهى فأفاد به أن كل ذكر من تسبيح أو تحميد أو تكبير أو حوقلة أو مذاكرة علم يقوم مقام ذلك والله أعلم (طوالع الأنوار، كتاب الصلاة، باب الوتر والنوافل: 2/299-300/ب-أ؛ مخطوط) [15] (خير الفتاوى، كتاب الصلاة، فصل في التراويح: 2/521؛ إمدادية) [16] فإن لكل بلدة أن يسبح أو يهلل كما له أن يسكت كما في المحيط (بقدرها) أي الترويحة فقال ثلاث مرات سبحان ذي الملك والملكوت سبحان ذي العزة والعظمة والقدرة والكبرياء والجبروت سبحان الملك الحي الذي لا يموت سبوح قدوس رب الملائكة والروح لا إله إلا الله نستغفر الله نسألك الجنة ونعوذ بك من النار كما في مناهج العباد (جامع الرموز، كتاب الصلاة، فصل في الوتر والنوافل: 1/215؛ سعيد) [17] (فتاوى دارة العلوم ديوبند، كتاب الصلاة، الباب الثامن، الفصل الرابع: 4/246، 248؛ الإشاعت) Source