Archive for the ‘Bilal Philips’ Category

Prompt your dying ones (to say): ‘laa ilaaha il-lal-laah’ and speak good words

July 11, 2017 Leave a comment


Those people who are present should encourage the dying person to repeat after them the Declaration of Faith (Shahaadah) until he or she passes away confirming Allah’s unique oneness (Tawheed).


Both Aboo Sa ‘eed al-Khudree and Aboo Hurayrah quoted the Prophet (ﷺ) as saying

“Prompt your dying ones (to say): laa ilaaha il-lal-laah and whoever’s last words before dying are: laa ilaaha il-lal-laah, will enter paradise one day, even if he is afflicted before that by punishment.”

[ Sahih Muslim, vol.2, p.435, no. 1996]


This prophetic statement does not simply mean that the Shahaadah should be mentioned by others in the presence of the one who is dying. The dying person, himself or herself, should be instructed to say the Shahaadah, as is evident from the Prophet’s statement “whoever’s last words are: laa ilaaha il-lal-laah”.


The following hadeeth narrated by Anas indicates the Prophet’s practise in this regard:

Anas ibn Maalik reported that the Messenger of Allah (ﷺ) visited a man from among the Ansaar and said to him,“O Uncle, say : laa ilaaha il-lal-laah. The man asked, “Am I a maternal uncle or a paternal uncle?” and the Prophet (ﷺ) replied,“Indeed you are paternal.” The man then asked, “Is it better for me to say: laa ilaaha il-lal-laah? The Prophet (ﷺ) replied, ‘Yes.’”

[Collected by Ahmad and authenticated in al-Fat-h ar-Rabbaanee, vol.7, p.57, no.34 as well as in Ahkaamul-Janaa’iz, p.11.]



Muslims are also encouraged to be present when non-Muslims are dying in order to present Islam to them, in the hope that they would accept Islam prior to their death.


For the acceptance of Islam at this point to be of any benefit,
it must be based on knowledge,

Know that there is no god worthy of worship besides Allah.” Chapter Muhammad, (47):19.

it must be expressed sincerely,

“The were only commanded to worship Allah, making the religion sincere for Him alone.” Chapter al-Bayyinah, (98):5.

and with certainty,

Aboo Hurayrah reported Allah’s Messenger as saying, “I testify that there is no god worthy of worship but Allah and that I am the Messenger of Allah. Any servant who meets Allah with those two [testimonies], having no doubt in them, will enter paradise.” (Sahih Muslim, vol.1, p.20, no.41)

and it must take place before the actual throes of death begin.

The Prophet (ﷺ) was reported by ‘Abdullah ibn ‘Umar to have said, “Allah, Most Great and Glorious, will accept His servant’s repentance until the throes of death begin.”

(Collected by at- Tirmithee and Ibn Maajah and authenticated in Saheeh Sunan Ibn Maajah, vol.2, p.418, no.3430. See also Riyadh-us-Saleheen, vol.1, p.12, no.18, for an English translation of this hadeeth).


This point is evident in the Prophet’s (ﷺ) attempt to get his uncle Aboo Taalib to bear witness to Allah’s oneness when the latter was on his deathbed.( Sahih Muslim, vol.1, p.18, no.36.)

Aboo Taalib knew about Allah, Islam, and the Prophet (ﷺ) very well.


Similarly, the following incident involving the Prophet’s servant is one of a person who knew about Allah and the Prophet (ﷺ).

Anas also reported that,

“When a Jewish youth, who used to serve the Prophet (ﷺ) got sick, the Prophet (ﷺ) visited him. The Prophet (ﷺ) sat by his head and said to him, “Accept Islam.” The boy looked at his father who was near him and the man said, “Obey Abul-Qaasim.” So the boy accepted Islam and the Prophet (ﷺ) left saying, “All praise is due to Allah who saved him from the Fire.”

(Sahih Al-Bukhari, vol.2, p.246, no.438)

(When the boy died the Prophet (ﷺ) said, “Make salaah for your comrade.”)

(This addition is found in Musnad Ahmad and is authenticated in Ahkaamul-Janaa’iz, p.11.)


People present may pray aloud for the dying person, letting them hear their concern and compassion for them. Those present should also avoid saying anything in the dying person’s presence which is not good. Negative words will only increase the difficulties which the sick and dying are facing. On the other hand, good words and positive thoughts will make the process of dying easier and the recovery from illness more bearable.


Umm Salamah reported that the Prophet (ﷺ) said,

“If you are in the presence of a sick or dying person, you should say good things for verily the angels say “Aameen” to whatever you say.”

[Sahih Muslim vol.2, p.436, no.2002]


When Umm Salamah asked the Prophet what should she say, he replied:

Say: Allaahumma-ghfir lee wa lahu wa a‘qibnee minhu ‘uqba hasanah [O Allah, forgive him and me, and grant me a good substitute after him.]”

[Sahih Muslim vol.2, p.436, no.2002]


[From: Funeral rites in Islam by Dr. Bilal Philips, pg. 3-6]


Hijab (Niqab)- Why? — Dr. Bilal Philips

April 15, 2017 Leave a comment


The covering of Muslim women has become one of the international symbols of female oppression in feminist circles.



There are two major trends which have developed in the West over the past century. On one hand, the fashion industry has systematically unclothed women. From being fully clothed from head to toe at the turn of the century, she now wears virtually nothing when the weather permits.


On the other hand there has been a dramatic rise in the reported incidents of rape. In the USA in the early 90s the reported incidents of rape had crossed the 100,000 mark. And researchers estimated that the actual number was between 7 to 10 times that number since most women are shy to report rapes. The two trends are closely interrelated.


The woman in the West has become a sex-object with which to sell products thereby pumping up the sexual tension of the society. The Corvette is not sold based on its powerful engine or its special features, instead the car is displayed with a model in a bikini lying on it. Similarly, a new Gillette razor blade is not sold by giving details about its new titanium blades. Instead, a man is shown in ads shaving with a woman’s hand with long red fingernails coiled around hold his. The subliminal message being taught is: You buy the car, you get the girl. You buy the razor, you get the girl. 



Islam prescribes the covering of females for two primary reasons stated in the Quran. God says in Soorah al-Ahzaab (33: 59):

Let them cast their outer garments over their bodies. That is best in order that they be known and not harmed.



The hijab is to make the Muslim woman known in the society as a virtuous and honorable woman. Her hijab makes the statement that she is not available and not interested in any immorality. Many Muslim women who have emigrated to the West take of their scarves and outer garments because they claim it draws attention to themselves. If they expose their hair and dress in modest western dresses no one will look at them.


It is true that the hijab does provide a level of anonymity, as many of the woman’s physical details will be hidden. However, the intent is not to prevent men from looking. When men see a nun in her habit, fully covered like a Muslim woman in full hijab, they will turn their heads and stare at her. Similarly, when they see a woman walking in a bikini, they will also turn their heads and stare. However, the first stare is different from the second. The first is out of curiosity, having seen something unusual, while the second is out of lust and aroused sensuality. The consequence of the second is the molestation of women on a national scale while the first causes respect.


The penalty in the Islamic state is very severe for rape in order to further guarantee protection for females. Where weapons of any type are used in the rape, the punishment is death. The death penalty has also been introduced in Philippines and it is being called for in India currently. However, to allow women to expose themselves and then kill those who react unduly is not practical. The law should be balanced. The circumstances, which might encourage rape, should first be removed from the society, then a severe penalty may be enacted.



It may be said that even in societies where women are fully covered, they may still be approached and molested. However, if the vast majority of those who are molested are not properly covered, the principle of protection still applies. Even in the society of the Prophet, one thousand four hundred years ago, some women were molested and raped.



Some people question the imposition of hijab by the Islamic state. Is it a personal choice of women or a legal obligation? It is the responsibility of the head of every family to insure that the women of his household leave the home in a legally acceptable state of dress. The state is further responsible to prevent any women who appear in public in a state of undress in order to protect public dignity and morality.


The West has set its own limits for dress which change according to the mood of society. At one point in time, strip joints were illegal. Now many bars have topless waitresses and dancers. In most states, a woman may not appear in public topless. However, a woman recently contested the law in Florida and won her case. Complete nudity remains public crime throughout the West, though nudist camps and nudist beaches have sprung up in different locations in Europe and America.



There are conditions which must be fulfilled for the hijab to be acceptable. a) It should be wide and loose so as to not show the shape of the woman’s body; b) it should be made of thick material which will not reveal what is underneath; c) It should not be colorful and ornamented so as to attract sexual admiration.



Where the hijab has become a cultural norm and women comply out of fear of embarrassment, it will not be worn properly. It may become transparent, or worn tight exposing the curves of the body, or it may become so ornamented as to be attractive by itself. It may be short so as to expose the dress underneath, or the face may be covered and the front of the hair exposed. Such practices are the result of women wearing hijab for the wrong reasons. They should be educated to realize that it is for their benefit and for the benefit of the society.


[From the book: Contemporary issues, pg. 12-14]


Can Women Touch, Read, and or Recite the Quran while in a state of impurity?

October 11, 2011 Leave a comment


This is taken from the book on Dr. Bilal Phillips “Islamic Ruling on Menstruation and Post Natal Bleeding” page 12:



Touching and Reciting the Quran. Menstruating women are permitted to read and touch the Quran.



*Footnote to the above statement: Although many scholars have prohibited menstruating women and people in the state of sexual defilement (junub) from reciting the Quran or touching it, Imam al-Bukhaaree took the position that there was no authentic evidence to support such position and that it was in fact permitted. In support of his view, he mentioned the positions of some of the early scholars who also permitted reciting and touching the Quran in order to show that the prohibition of menstruating women from reciting the Qur’an was not unanimous among scholars of the past. (Fath al-Baaree, vol. 1 p. 305)



Ibn Taymiyyah said,

“The prohibition of women from reading the Quran has no basis in either the Quran or the Sunnah. The statement attributed to the Prophet “The menstruating woman or person sexually defiled (junub) should not read anything of the Quran” is NOT Authentic according to the unanimous opinion of the hadeeth scholars. Undoubtedly women used to menstruate during the Prophet’s era and if recitation of the Quran was prohibited as formal prayer was prohibited, the Prophet would have explained it to his followers and his wives, and it would have been transmitted to us.

Consequently, since no prohibition has been transmitted from the Prophet, it is not permissible to declare it haram (forbidden) while knowing that he did not prohibit it. And if he did not prohibit it in spite of the many cases of menstruation during his time, it is obvious that it is not haram.

(al-Majmoo’ vol. 26 p. 191)



Ibraaheem an-Nakha’ee (scholar among the students of the companions) said:

“There is no harm in menstruating women reciting a Quranic verse. (It was also the opinion of Imam Maalik) (Vol. 1 p. 182 chap.. 9 of Sahih Al-Bukhari) Imaam Al-Bukhari mentioned this incidence in order to prove that since the Prophet sent verses of the Quran to the pagans who were in a state of defilement, a menstruating woman should be able to read the Quran.



Fatawah or Islamic Rulings about some Important Issues by Sheikh Nasir-ud-Din-Al Albani

Q. – Is it prohibited to recite the Quran without wudoo?

A. – It is preferable to recite it upon purification. It is not forbidden to recite it without wudoo. As for the woman in her state of nifas or in after-birth confinement, then nothing prevents her from reciting the Quran. The hadeeth that At-Tirmidhee reported from Ibn ‘Umar (r) that the Messenger of Allah (ﷺ) said: “The woman ill with her period and the junub man may not recite the Quran”, that is a ‘munkar’ hadeeth, as the Imam of Sunnah Ahmad Ibn Hanbal says it is not authentic. Rather we have the hadeeth of Ayesha (r) that the Messenger  said to her when she made Hajj and she had her period: “Do everything the pilgrim does except prayer and tawaaf.” Does not the pilgrim recite the Quran?”



So, this hadeeth is a clear proof of the permissibility of a woman’s reciting/reading the Quran whilst in her period. Therefore it is not permissible to prevent the woman in her periods from reciting the Quran claiming that she is not pure! If Allah had prevented her from reciting as He prevented her from praying, then we would follow that prevention and that would be the end of the matter. But He revealed to His Messenger a distinction between prayer and its constituent parts: since some people say that reciting the Quran is one of the pillars of the Prayer, so why do we not make purification a precondition for it as it is for the prayer? So we say: Not only is reciting the Quran a part of the prayer but also, prayer is begun by our saying “Allahu Akbar”. So, we should also say that it is a requirement for saying ‘takbeer’ that we have wudoo! And the same goes for ‘tasbeeh’, ‘tahmeed’ etc. We find that some of the companions preferred to have wudoo to touch the Quran so that shows what is preferable, but to make it obligatory and to say that it is forbidden for a woman in her state of nifas to touch the Quran then that has no proof at all.


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