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


 

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]

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Expel effeminate men from your homes.

August 5, 2015 1 comment

 

Al-Bukhari, may Allaah have mercy on him, narrated in his Saheeh, in a chapter on expelling men who imitate women from homes, the Hadeeth of Ibn ‘Abbas, may Allah be pleased with him, who said:

“The Prophet, sallallaahu ‘alayhi wa sallam, cursed men who imitate women and women who imitate men, and said: ‘Expel them from your homes.’ The Prophet, sallallaahu ‘alayhi wa sallam, expelled so and so [a man]. And ‘Umar expelled so and so [a woman].”

(Reported by Al-Bukhari in Kitab al-Libas, chapter 62, Fath Al-Bari, 10/333)

 

Then Al-Bukhari, may Allah have mercy on him, quoted the Hadeeth of Umm Salamah, may Allah be pleased with her, which he narrated under the title “What is forbidden of men who imitate women entering upon women”:

“From Umm Salamah, may Allah be pleased with her, who said that the Prophet, sallallaahu ‘alayhi wa sallam, was in her house, where there was also an effeminate man, who told her brother ‘Abdullah ibn Abi Umayyah:

‘If Allaah wills that you conquer at-Taa’if tomorrow, I will show you the daughter of Ghaylaan; she has four folds of fat in front and eight behind.’ The Prophet, sallallaahu ‘alayhi wa sallam, said: ‘This person should not enter upon you.'”

(Reported by Al-Bukhari, chapter 113, Fat-h Al-Bari, 9/333)

 

An effeminate man, or Mukhannath, is defined as a man who may resemble women physically, or through imitation of their movements and speech, and so on.

 

If it is physical i.e. this is the way that he was made, then there is no blame on him, but he must try as much as he can to change this resemblance. If he is imitating women deliberately he is described as Mukhannath, whether he commits the evil deed (homosexual acts) or not.

 

The effeminate man being referred to here – who was like a servant – used to enter the houses of the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, because he was considered an old male servant who lacked vigor (Refer to the Qur’an 24:31)

 

When the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, realized that this person could describe women very precisely and that he was describing a woman as having four folds of fat in front and eight behind (four on each side), he ordered that he should be thrown out and not allowed to enter his wives’ apartments, because of the mischief that he could cause, such as possibly describing the women he saw to strangers, or having a bad influence on the members of the household, such as leading women to imitate men, or men to imitate women, by walking in a coquettish manner or speaking softly, or bringing about worse mischief than that.

 

So how about the situation nowadays, when we see many of these servants imitating the opposite sex, especially the Kafirs who are living in Muslim homes and who we know for certain are having a bad influence on Muslim boys and girls. There is even a group known as ‘the third sex’ who wear make-up and dress in women’s clothes. What a disaster this is for the Ummah which is supposed to be the Ummah of Jihaad!

 

If you want to know more about how the Prophet, sallallaahu ‘alayhi wa sallam, opposed this ‘third sex’ and how his Companions, may Allah be pleased with them, fought with their sense of honor against such things, think about this Hadeeth:

Abu Hurayrah, may Allah be pleased with him, reported that an effeminate man who had dyed his hands with henna (as women do) was brought to the Prophet, sallallaahu ‘alayhi wa sallam, and it was said:

“O Messenger of Allaah! This man is imitating women.” So he banished him to al-Baqee’ [as a punishment, this man was sent to an isolated place, and this was also in order to protect others] It was said: “Why do you not kill him?” He, sallallaahu ‘alayhi wa sallam, said: “I have been forbidden to kill those who pray.”

(Reported by Abu Dawood, 4928, and others; see Saheeh al-Jaami’, 2502)

 

[Dangers in the home, by Sheikh Muhammed Salih Al-Munajjid, page 23-25]

 

Beware of allowing non-Mahram (marriageable male) relatives to enter upon the wife in the home when the husband is absent


 

Some homes are not free of the presence of relatives of the husband who are not his wife’s Mahrams (unmarriageable male guardians). They may be living in his home with him due to particular circumstances, such as being students or single. These relatives enter the home without anyone raising an eyebrow, because they are known in the neighborhood as being relatives – brothers, nephews or uncles – of the head of the household. This relaxed attitude could generate a lot of evil which will earn the wrath of Allaah The Almighty if it is not controlled and brought within the limits set by Him.

 

The basic principle in this matter is the Hadeeth (narration) of the Prophet, sallallaahu ‘alayhi wa sallam:

“Beware of entering upon women.” A man from among the Ansaar (Helpers) said: “O Messenger of Allaah, what do you think about the brother-in-law?” He, sallallaahu ‘alayhi wa sallam, said: “The brother-in-law is death!”

(Reported by al-Bukhari, Fat-h al-Bari, 9/330)

 

An-Nawawi, (may Allaah have mercy on him), said:

“What is being referred to in this Hadeeth is the husband’s relatives, apart from his father and sons. These [his father and sons] are Mahrams for his wife and can be alone with her, therefore they are not described as ‘death’.

 

What is referred to here is his [the husband’s] brother, nephew, uncle and cousin, and others whom his wife would be permitted to marry if she were not already married.

 

Usually people take the matter lightly with regard to these relatives, so a man may be alone with his brother’s wife. Thus he is likened to death, indicating that he should be prevented from being alone with her even more than a stranger should.”

(Fath al-Bari, 9/331)

 

The phrase ‘the brother-in-law is death’ has a number of meanings, including:

  • The woman’s being alone with her brother-in-law may lead to spiritual destruction if she commits sin

 

  • It may lead to death if she commits the immoral act (fornication or adultery) and the punishment of stoning is carried out on her

 

  •  It may lead to the woman being destroyed if her husband leaves her because his jealousy leads him to divorce her

 

  • It may mean, beware of being alone with a non-Mahram woman just as you would beware of death

 

  • It may mean that being alone with a non-Mahram woman is as bad as death. It was also said that it means, let the brother-in-law die rather than be alone with a non-Mahram woman

 

All this stems from the concern of Islam to preserve families and households, and to prevent the tools of destruction from reaching them in the first place. Having learned what the Prophet, sallallaahu ‘alayhi wa sallam, said, what do you think now of those husbands who tell their wives: “If my brother comes and I am not here, let him into the sitting room”, or a wife who tells a guest: “Go into the sitting room”, when there is no one else present in the house?

 

To those who raise the issue of trust as an excuse, saying: “I trust my wife, and I trust my brother, or my cousin”, we say, your trust is all well and good, and you should not be suspicious when you have no cause to be, but you should know that the Hadeeth of the Prophet, sallallaahu ‘alayhi wa sallam:

“No man is alone with a non-Mahram woman, but the Shaytaan (Satan, the devil) is the third one present with them.”

(Reported by at-Tirmithi, 1171)

includes the most pious of people as well as the most corrupt. Islam does not exempt anyone from such rulings.

[Dangers in the home, by Sheikh Muhammed Salih Al-Munajjid, page 5-7]

 

The arenas of performing dawah- Sh. Ibn Uthaymeen

March 27, 2015 2 comments

 

By the arenas of dawah, we mean the different locations wherein one can perform dawah, since performing dawah to the way of Allah is not limited to the Masjid or to any other particular place; among those locations are the following:

 

1] Private locations, whereby the Da’i betakes himself to a specific person, to his home or otherwise, and then invite him to the way of Allah, expressing his message in as clear a manner as possible and following a specific order.

 

2] Important places, so the Da’i can call people in the Masjids, places of gatherings, such as gathering places during Hajj; or social clubs, coffee shops, restaurants and so on. One calls in that place which is most suitable to the occasion and need. This is why Prophet Muhammed [sallallahu alaihi wasallam] would present himself to the tribes during their festivals and business gatherings, calling them to the way of Allah. Imam Ahmed related that Rabi’a ibn Ibad al-Daili [radiAllahu anhu] said:

“I saw the Prophet Muhammed [sallallahu alaihi wasallam] in the market place pf Al-Majaz, and he was saying, ‘O people, say: none has the right to be worshiped but Allah, and you will succeed.’

[Musnad 3/492, 4/341]

 

In another hadith, Jabir [radiAllahu anhu] said:

“The Prophet [sallallahu alaihi wasallam] would present himself to the people at Al-Mawqif [during the Hajj session], and he used to say, ‘Is there a man who will carry me to his people, for the Quraish has prevented me from conveying the speech of my Lord.'”

About this narration, ibn Kathir said: Each of the compilers of four sunan related it, and al-Tirmidhi said, “Hasan sahih”.

 

Ibn Ishaq said,

“This was the way of the messenger of Allah [sallallahu alaihi wasallam]: every time people gathered during Hajj session, he would go the tribes, calling them to the way of Allah and to Islam. He would present himself as well as guidance and mercy he came with from Allah. Whenever he heard that a person of name and status among the Arabs was coming to Makkah, he would accost him, inviting him to the way of Allah and presenting to him the message he was sent with.”

 

3] Places of study: the Da’i can call others at institute, schools, and universities either by way of open lectures and symposiums or by way of lessons in a classroom setting. Through his words while he is delivering a lecture, the teacher who is sincere to his religion is able to call others to the way of Allah. Since a teacher is supposed to be role model for others, he can invite his students to Islam by setting a positive example through his worship, his good dealings and so on. The deeds and manners of a teacher leave a permanent imprint on  the minds of his students, and the effects of that become manifest later on in their deeds and manners.

 

[The Islamic Awakening, page 141-142 by Ibn Uthaymeen]

 

Saying ‘rahimahullah’ for an innovator – Shaykh al-Albanee


 

Questioner:

What do you say, O Shaykh, about those who claim that mercy should not be asked for those who contradict the belief of the salaf like Ibn Hajar and an-Nawawee, ibn Hazm and ibn al-Jawzee and those like them from the scholars of the past, as well as those modern leaders like Hasan al-Bannah and Sayyid Qutb, considering that you are familiar with what Hasan al-Bannah wrote in his book Muthakkiraat ad-Dawah wad-Daaýiyah, and Sayyid Qutb in Fee Thilaal al-Quraan.

To-say-or-not-to-say-Ibn

Shaykh al-Albaani:

We believe that rahmah (mercy); that is, a statement supplicating to Allaah to have mercy upon someone; is permissible for any Muslim and forbidden for any disbeliever. This answer refers to the belief which is held in the soul of the individual.

 

So whoever believes that those who were mentioned in the question and those similar to them are Muslims, then the answer is known from what was said previously; that is, it is permissible to make duaa (supplication) for them that Allaah has mercy on them and forgives them.

 

And whoever considers those mentioned in the question to be non-Muslims – may Allaah not let it be so – then asking for Allaah’s mercy for them would not be permissible, because mercy has been made forbidden for the disbelievers. That is the response relative to what came in the question.

[Recorded by Abu Laylaa al-Athharee on the 7th of Shabaan in the year 1413, corresponding to the 31st of January 1993]

 

Praying Excessively at Night- Ibn al-Jawzi


 

Iblis has deceived some worshipers to perform a lot of night prayers. Some of them pray the entire night, and they feel happier when performing night and duha prayers more than obligatory prayers. Some fall asleep right before fajr and miss the obligatory prayer. Others wake up too lazy to work for sustaining their families.

 

I saw a Shaikh from among them named Husayn al-QazwinI walking a lot during the day in al-Mansur Masjid. When I inquired about this I was told that he does this so he does not fall asleep.

This does not conform with teachings of Islam or with sound intellect:
As for logic, the Prophet (sallallahu alaihi wasallam) said:

“Your body has a right over you, so wake up (when appropriate) and sleep (when appropriate) .

[Abu Dawud, 1369]

 
And He (sallallahu alaihi wasallam) used to say:

Adhere to moderate demeanor. Whoever arm-wrestles this religion will loose.”

[Musnad Ahmed 5/350, Hakim 1/312]

 
Anas, may Allah be pleased with him, said: “The Prophet (sallallahu alaihi wasallam) entered and saw a rope extended between two poles, he said:

‘What is this rope?’ They said: ‘it is a rope of Zainab, when she feels tired she hangs unto it.’ The Prophet (sallallahu alaihi wasallam) said:

‘Untie the rope, you should work actively until you feel tired, then you should rest.”

[Bukharee 3/278]

 

And Allah’s Messenger (sallallahu alaihi wasallam) said:

“If one of you feels sleepy then he should lie down until he is no longer sleepy. Because if he prays while he is sleepy he might curse himself (mistakenly) instead of seeking forgiveness.”

[Bukharee 1/271, Muslim 786]

 

As for the sound intellect:

Sleep re-energises a person, so when a person repells it, this might harm his body and mind.

 

So we seek refuge with Allah from ignorance.

 

If someone says: But we were informed that members of the Salaf  used to pray at night?

We say:

those individuals were gradual in doing so. They made certain not to miss fajr prayer and to take a nap during the day. They also did not eat much, so this worked out well for them. It was not reported to us that Allah’s Messenger (sallallahu alaihi wasallam) stayed awake an entire night. His Sunnah is more worthy of being followed.

 

Some of those falling for Iblis’s deception try to insinuate to others that they were up praying last night. So they would say: So and so, the Adhan giver, gave adhan on time.

 

If this person did not intent to show-off then he has made public his action, which will result in reducing his reward.

 

[Talbees Iblees by Imam Ibn al-Jawzi, page 240-242]

Charity and Prayer are not accepted if….


Abu Al-Malih reported on the authority of his father who said that the Prophet [sallallahu alaihi wasallam] said:

Untitled

 

“Allah does not accept charity from Ghulül [1], nor does He accept prayer without purification.”

[Sunan Abu Dawud, vol. 1, no. 59, sahih]

 

Abu Hurairah [radiAllahu anhu] narrated that the Messenger of Allah [sallallahu alaihi wasallam] said:

2

“Allah – the Exalted, Majestic is His mention – does not accept the prayer of one of you, when he commits Hadath [2] until he performs Wudü’.”

[Sunan Abu Dawud, vol. 1, no. 60, sahih]

 

 

‘All bin Abi Talib, may Allah be pleased with him, narrated that the Messenger of Allah [sallallahu alaihi wasallam] said:

Untitled
“The key to prayer is purification, and its sacredness (begins) with the Takbir, and its release is the Taslim.” 

[Sunan Abu Dawud, vol. 1, no. 61, Hasan]

 

Comments:

»»» Charity given from unlawfully earned wealth; via cheating, theft, robbery, bribery, and extortion, etc., are not accepted by Allah.

1] Ghulül means that which is treacherously acquired; and specifically it means taking from the spoils of war before they are divided among the soldiers by the leader.

»»» Purification is a condition for the acceptance of Salat. In case water cannot be used, Tayammum will substitute.

2] Referring to whatever invalidates Wudu

»»» If one breaks Wudü’ in the course of Salat, one shall leave the prayer and perform Wudü’ all over again 

 

 

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