Posts Tagged ‘Prayer’

Charity and Prayer are not accepted if….

June 19, 2014 Leave a comment

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



“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:


“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:

“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]



»»» 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 




The qualities required for those who perform Ruqyas and on those Ruqya is performed

November 8, 2013 Leave a comment


Question: What are the qualities required of those who perform Ruqyas?



For Ruqyas to be effective, the following requirements must be fulfilled:

Firstly, on the positive side, Raqis must be good, righteous, honest persons, who observe daily prayers and other religious duties and do good deeds. On the negative side, they must not be involved in minor or major sins, in deeds considered resentful or disobedient, or in activities alien to Islamic teachings. Their earnings have to be gained from legally acceptable sources, and not from forbidden or suspect ones.


In this regard, the Prophets said, ―If you feed yourself from Halal (Islamically allowed) sources, your prayers will be answered.[1]―He mentioned the example of the dusty thick-haired man who prolongs his travel, and who raises his hands up to heaven praying, O, Lord! O, Lord!‘ How can his prayers be answered while he feeds and clothes himself from Haram (forbidden) sources![2] Thus, to earn prayers answered. In this respect, Raqis but could, if necessary, take only basic expenses; this makes Ruqyas nearer to being beneficial.


Secondly, Raqis must have a good command of relevant Qur‘anic content, such as: Al-Fatiha Sura, Annas Sura, Al-Ikhlas Sura, the end of Al-Baqara Sura, the beginning and the end of Ala-Imran Sura, Al-Kursi Ayah, the end of Al-Tawaba Sura, the beginning of Yunus Sura, the end of Al-Israa Sura, the beginning of Ta-Ha Sura the end of Al-Muminun sura, the beginning of As-Saffat Sura, the beginning of Al-Mu‘min/Ghafir Sura, the end of Al-Jathiya Sura and the end of Al-Hashr Sura. They must also have good command of relevant Qur‘anic supplications, such as those mentioned in Al-Kalim Attayyib and other books. In addition, they must be fully aware of the acts to be performed for Ruqya, such as recitation and Nafth (puffing out into their hands), and they should repeat the recitation three or more times.


Thirdly, the patient must be a committed Muslim and a pious, righteous person, who shuns sins, injustices and other forbidden activities; Allah says, ― We send [unto you] in the Qur‘an what is a healing and a mercy to believers, though it adds nothing but lost to the unjust,[3] and He says , ― Say: It [the Qur‘an] is for those who believe [in it] a guidance and a healing.[4] Therefore, Ruqyas are not often expected to produce the desired effects in the cases of those who are sinful, uncommitted and conceited, and the cases of those who do not properly observe prayers, and who neglect other religious duties.


Fourthly, the patient must firmly believe that the Qur‘an is really a healing, a mercy and a useful treatment. In other words, a Ruqya is futile if the patient is not sure of its healing effect. For example, it is considered inappropriate of the patient to say, ―Let us try the Ruqya. It may turn out to be beneficial, and if it does not, no harm done. Instead, he/she must have a firm belief in its healing power, as revealed by Allah.

Once those requirements are fulfilled, Ruqyas should be beneficial by Allah‘s permission.  Allahu-A‘lam.


A Fatawa by Al-Jibreen, signed by him.


[1] Al-Awsat by Attabarani, Hadith No. 5026

[2] Sahih Musli, Kitab Azzakah (Book of Alms), Hadith No. 1015.

[3] Al-Israa Surah, Ayah 82.

[4] Fussilat surah, Ayah 44

Have you read this about Shaikh al Islam ibn Taymiyyah [rahimahullah]?

May 13, 2013 Leave a comment


Al-Imam al-Bazzar wrote a long, first hand account of the life of Ibn Taymiyyah, who was his personal friend and companion. The book is called ‘al-A’lam al-‘Aliyyah fi Manaqib Ibn Taymiyyah,’ and this is a very, very small glimpse from it:

“During the nights, he would separate himself from everybody, secluding himself with his Lord, strictly maintaining his recitation of the Mighty Qur’an, and repeating the various types of daily and nightly worship.When the night was over, he would rejoin the people for the Fajr prayer, praying the optional prayer before meeting them. When he would begin the prayer, your heart would want to fly from its place just from the way in which he would make takbirat al-ihram. When he would begin the prayer, his limbs would shake, moving him left and right. When he would recite, he would elongate his recitation, just as was authentically reported in regards to the recitation of the Messenger of Allah. His bowing and prostration, as well as his coming up from them, are from the most complete of what has ever been reported in regards to the obligatory prayer. And he would severely lighten his sitting for the first tashahhud, and would say the first taslim out loud, to the point that everyone who was present would hear it……


And I came to know that it was his habit that nobody would speak to him unless absolutely necessary after the morning prayer. He would remain in a state of dhikr of Allah, listening to himself. Sometimes, he would let those sitting next to him listen to his dhikr, all the while constantly turning his eyesight to the sky. He would remain in such a state until the Sun rose, and the time in which prayer is forbidden had passed. During my stay in Damascus with him, I would spend some of the day and most of the night with him. He would draw me near to him, sitting me beside him.


I would hear what he would recite and repeat, and I saw that he would repeat ‘al-Fatihah’ over and over again, and would spend all of his time between Fajr and sunrise doing this.So, I kept thinking to myself, wondering: why would he recite this specific chapter of the Qur’an in exclusion to the others? Eventually, it became clear to me – and Allah Knows best – that his intention in doing so was to combine with his recitation between what was narrated in the ahadith and what was discussed by the scholars, in regards to whether the narrated adhkar should take precedence over recitation of the Qur’an, or vice versa. So, he saw that in repeating ‘al-Fatihah,’ he could combine between both opinions, and reap the benefits of both actions, and this was from his strength in logic and depth of insight.


After this, he would pray Duha, and if he wanted to hear Hadith in another place, he would rush to that place with whoever was with him at the time. It was rare that any intelligent person would see him and not come and kiss his hands. Even the busiest of businessmen would walk from what they were doing to greet him and seek his blessings. With all of this, he would give everyone of them their share of time, greetings, etc.


If he saw any evil in the street, he would work to remove it, and if he heard of a funeral taking place, he would rush to pray in it, or would apologize for missing it. Sometimes, he would go to the grave of the deceased after he finished listening to Hadith and pray over it. Afterwards, he would return to his mosque, where he would remain either giving fatawa to the people or fulfilling their needs, until it was time to pray Dhuhr in congregation. He would spend the rest of the day in such a manner.


His classes were general for the old, the young, the wealthy, the poor, the free, the slave, males, and females. He appealed to everyone that would pass by him of the people, and everyone of them would feel that Ibn Taymiyyah was treating them better than he was treating anyone else present. He would then pray Maghrib, and would follow it up with as much optional prayer as Allah made possible. I, or someone else, would then read his writings to him, and he would benefit us with various points and notes. We would do this until we prayed ‘Isha’, after which we would continue as we were before, delving into the various fields of knowledge. We would do this until much of the night had passed.


During this entire time – night and day – Ibn Taymiyyah would constantly remember Allah, mention His Oneness, and seek His forgiveness.And he would constantly raise his eyesight to the sky, and would not stop doing this, as if he saw something there that kept his eyesight hooked. He would do this for as long as I was staying with him.


So, Subhan Allah! How short were these days! If only they were longer! By Allah, until this day, there has never been a time in my life that is more beloved to me than the time I spent with him, and I was never seen in a better state than I was at that time, and this was for no other reason than the barakah of the Shaykh, may Allah be Pleased with him.


Every week, he would visit the sick, especially those at the hospital.


I have been informed by more than one person – whose trustworthiness I do not doubt – that the entire life of the Shaykh was spent in the way that I witnessed (and described above). So, what worship, and what Jihad is better than this?”



Ruling on Performing Salah wearing tight clothes that display the shape of one’s private parts

March 27, 2013 Leave a comment


Wearing tight clothes is something religiously Haram [forbidden] and medically not recommended for its negative effects on the body. Some of those who wear them are not even able to prostrate themselves in Salah. If such clothes lead a muslim to abandon Salah then wearing them is totally forbidden. It is indeed proved that most of those who wear tight clothes do not perform Salah. And if they do, they perform it in the way the hypocrites do!!!


Many muslims of today do their Salah wearing tight clothes that shape their private parts or even display a part of them.


Al-Hafith Ibn Hajar related from Ashhab that the later held the opinion that

if a person performed his salah wearing trousers and was able to wear something else, he should repeat it [for the one he did wearing trousers is invalid] within its time unless these trousers are thick. Some hanafis held the opinion that doing Salah wearing trousers is something detested.

[ Fath Al-Bārī (vol. 1 / p.476).]



Those reverend ‘Ulamah delivered such rulings concerning wide trousers, what would they have said had they seen the tight ones with which muslims of today do their Salah??


The eminent scholar Al-albani said:

‘Trousers have two main hedious things;

the first; those who wear it are actually imitating the disbelievers. Muslims of old days used to wear wide trousers [Sarāwil], like those [wide ones] some Syrians and Lebanese still wear. Tight clothes is one of the things the colonizing nations left behind in the colonized nations which the later adopted easily because of their ignorance [in religion] and simple mindedness.


The second is that this kind of [tight] trousers shapes one’s private parts- which extend from the knees up to the navel for males. The praying person should be far away from such disobedience especially when he prostrates himself to Allah .


The private parts of those who wear such clothes are clearly displayed (when they prostrate themselves in Salah)!! what kind of Salah is this before the hands of the Rabb??


Many young muslim men forbid women from wearing tight clothes because it displays the size of their bodies but they forget to apply the same rule on themselves. There is no difference between men and women concerning wearing tight clothes which display the size of one’s private parts. Young muslims should be aware of this. Few are those who know and apply this rule on themselves’ [1]


If a muslim performs his Salah wearing wide trousers, the Salah is valid and correct. It is better thought to wear a Qamīs that covers the part of the body between the knees and the navel.


If it is longer to cover half of the legs or even the heels, it would be even better.[2]



(1) This is an answer to a question raised by Abū Ishāq Al-Huwainy from Egypt, and it was recorded in Jordan, on Muharram 1407 Hijra. Refer to Al-Albānī’s book “Hijāb Al-Mar’ah al-Muslimah Fil Kitab Wa Asunnah”, the fourth condition of the muslim woman’s Hijāb which is “It should be very wide so as not to display the size of her

body or any part of it” (p.59..).


Muslim men and women share the same ruling, but it is widely violated by men of these days; most of them do their Salah wearing tight trousers. There is no might but with Allah .

The prophet sallallahu alaihi wasallam said:

“Forbade that a muslim performs Salah wearing tight trousers with no Ridaover it”.

This hadīth was narrated by Abū Dāwūd and Al-Hākim. It is a sound hadīth as is mentioned in “Sahīh Al-Jāmi’As-Sagīr” (no.6830), At-Tahāwī in “Sharh Ma‘ānī Al-’Āthār” (vol.1 / p.382). Refer to Shaikh Hmūd Tuwaijir’s book “Al-Idāh Wat Tabyīn Limā Waqa‘a Fihī Al-Aktharūn Min Mushābahat Al-Mushrikīn” (pp.77-82).



2) Taken from Shaikh Abdul Azīz Ibn Baz “Fatāwā” (vol.1 / p.69). This is also the ruling which the Permanent Committee for Scientific Researches and Religions Rulings delivered for a question raised about performing Salah wearing [tight] clothes.

The question is registered in the Department of Research (no. 2003). The answer for this question was as follows:

‘If these trousers do not display the size of the private parts due to their widness, nor are they transparent but thick, one’s Salah is valid.

If the case is the opposite; i.e. the trousers are tight or transparent that the private parts are displayed, then one’s Salah  is null and void.

If only the size of one’s private parts is clear when wearing such clothes, then one’s Salah is detested except if one has no other alternative but wearing them. May Allāh  guide us to the right path.


[Source:  The Clarified Ruling Of Mistakes Done In Salah  By: Mashhūr Hasan Āl Salmān, pg20-21]


For more rulings on Salah, Click here.


An Etiquette During Jumu’ah

January 22, 2013 Leave a comment


Ibn’Umar (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said,”

If one of you yawns on Friday (while the Imam is giving the sermon), let him change from the place he’s sitting to another.”

Collected by Abu Da’wud, 1119; At-Tirmidhi, 526; Ibn Khuzaymah, 1819; graded as saheeh by Albani.

In his ‘Awn al-Ma’bood Sharhus Sunnan Abu Dawud’, Imam Sharaf Al-Haqq al-Azeem Aabaadi comments:

1. Ibn Khuzaymah titled a chapter in his Saheeh “The Recommendation for the drowsy person to change his place on Friday”

2. The Prophet (peace and blessings be upon him) didn’t intend the entire day in this hadeeth. What he meant was that if you are in the masjid waiting for the Jumu’ah prayer or during the Khutbah. However this action occurs more during the sermon.

3. The wisdom in changing the sitting place is that moving removes sleepiness. There is also a possibility that the wisdom for this action is moving from the place where he suffered inattention due to his dozing to another. If he dozes off while sitting then there is no harm for him in that action. The Prophet (peace and blessings be upon him) ordered his companions (may Allah be pleased with them) who dozed off while waiting for Fajr in the valley to move.

4. The person waiting for the prayer is in prayer. Yawning while praying is from Shaytaan. And maybe the command for moving is the elimination of Shaytaan’s relationship to the person sitting down negligent about Allah in the masjid, or the person listening to the Khutbah or the person being involved in anything fruitful


{ Taken from ‘Awnul Ma’bud Sharhus Sunnan Abu Dawud}

Translated by Abu Aaliyah Abdullah


Related Link: Those who distracts themselves with Mobiles during Jumuah Khutbah.

Sunnah of Calling the Athan when Praying Alone

October 18, 2011 Leave a comment

[Sunnah of Calling the Athan when Praying Alone]

عَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- يَقُولُ « يَعْجَبُ رَبُّكُمْ مِنْ رَاعِى غَنَمٍ فِى رَأْسِ شَظِيَّةٍ بِجَبَلٍ يُؤَذِّنُ بِالصَّلاَةِ وَيُصَلِّى فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ انْظُرُوا إِلَى عَبْدِى هَذَا يُؤَذِّنُ وَيُقِيمُ الصَّلاَةَ يَخَافُ مِنِّى فَقَدْ غَفَرْتُ لِعَبْدِى وَأَدْخَلْتُهُ الْجَنَّةَ»


Uqbah ibn Amir said,: “ I heard the messenger of Allah (sallahu alayhi wa salim) say:

“ Your lord is amazed with a shepherd high in the mountains who calls the Athan for the prayer and prays. Allah says: “ Look at my slave, he calls the Athan and Iqamah for prayer and fears me. I have forgiven my slave and admitted him to paradise.”


Collected by Abu Dawud (1205) and An-Nisa’I (666) and ibn Hibban (260) graded as being Saheeh by Shaykh Al-Albani may Allah have mercy on him)



Benefits for this topic:


Shaykh Al-Albani (may Allah have mercy on him) said :

“  Among the issues of Fiqh understood from this hadeeth is it’s Sunnah to call the Athan for the person praying alone. This is the way An-Nisa’I titled it in his Sunnan. Additionally there are other narrations which mention the Iqamah as well, like the hadeeth about the man who prayed incorrectly. Therefore, it not suitable to ignore calling the Athan and Iqamah when praying alone.

[ Silsilah Saheehah 41]



Shaykh Muhammad Adam Al-Ethiopi (may Allah preserve him) said:

“ Amazed is an attribute of Allah that the Prophet (sallahu alayhi wa salim) affirmed for Allah in the hadeeth. This attribute is affirmed to Allah in a manner that befits His Majesty. This is similar to all the other attributes that are attributed to Allah in His book. i.e Pleased, Loves, Laughs, Descends, Above His throne and others. Each and every single one of these attributes are confirmed to Allah in a manner which befits His Majesty. We mustn’t affirms these attributes of Allah in resemblance of the creation. Reason being, if that was the case we would say His Amazement is like ours, Allah being Pleased with someone is the same way when we are pleased, and so forth. So when we affirm Allah’s attributes the way He has affirmed them for Himself, we don’t have to understand these attributes  for Him  similar to His creation. He says, “ There isn’t anything like him. He is the All Hearing and All Seeing.”[ Ash-Shura 11]


When a person calls the Athan alone every Jinn, human and everything else that hears it will bear witness for him on the Day of Resurrection.

[ An-Nisa’I 645]


When a person calls the Athan and Iqamah and prays alone the Angels join him in prayer.

[ Al-Bayhaqi in Kubura 1/406]

“ Allah says: “ Look at my slave…

This is said to the Angels to get them to be amazed as well.


It’s legislated to call the Athan for the person who’s praying alone even if no one hears it. Furthermore this hadeeth refutes those people who say the athan is only called for the congregation.


The Athan is a reason to have past sins forgiven and enter Jannah.


This hadeeth affirms Allah’s attribute, “ Amazed “


The superiority of doing worship alone away from the people.


“ A shepherd high in the mountains…

refers to a person who stays away from the affairs of the people. Also it carries the meaning during the times of Fitnah. He flees away from the people during the Fitnah with his religion

[ Sharh Sunnah An-Nisa’I vol 8/ 111-112]


·         Translator’s note:

It’s permissible for a woman to call the Athan and Iqamah in the comfort of her own home. Moreover it’s established that Aisha (Radi Allahu An ha) called the athan and Iqamah. Hence the women can practice this sunnah.

For more detail refer to [ Muhallah by Ibn Hazm, Al-Mughani by Ibn Quddamah, Rawadahtun Nadeeyah by Siddeq Hasan Khan]

قال طاووس كانت عائشة تؤذن وتقيم

    Tawous said “ Aisha (radi Allahu Anha) used to call the Athan and Iqamah”Musanaf Abdur Razzaq Isnad Hasan]


October 3, 2011 Leave a comment


Sometimes we just feel like crying


Because nothing is going our way


We can’t wake up without feeling down


We don’t know what to do and we’ve got no idea what to say.


We force ourselves to open our eyes and wipe away the tears


Unable to find something worth living for, overcome by our innermost fears


We think we aren’t good enough to deserve love or friends or life


Behind on our work, fighting with family or arguing with husband or wife


The time drags on and we’ve just spent it in waste


Drowning our sorrows in food and leaving loved ones behind in our haste


We pretend to ourselves that we’re busy and we’ve got urgent things to complete


When in fact we’re just rushing towards death, falling down in despair and defeat.


We fall behind on our worship, that’s if we even remember to pray


Hating the fact that we’re so weak, but not knowing any other way


We used to read Quran but now we just lose ourselves in despair


It’s all become too much to bear and feeling that there’s no one left there to care.


Still we try so hard to drag ourselves out of this state


Knowing that all we need to do is ask but fearing we’ve left it too late


How can we go back to being who we used to be?


Trapped so long in this darkness so long it’s become our only reality?


We think each day that we’ll change tomorrow


Just needing a few more moments to get over this time of sorrow


But as always tomorrow comes and goes and we’re just getting worse each time


Regret burning in our heart but unable to force our limbs to comply.


And the only way we’ll drag ourselves out of the mess we’re buried in so far


Is to force ourselves to change right now and forget that tomorrow even exists


For by then it could be too late, bringing death or sickness or insanity


Realising as we act that Shaytan will keep attacking until our soul at last resists.


So we must always be on guard from our enemy within


Praying to Allah to protect us from falling into sin


Begging to keep us strong though our faith at times is low or high


Knowing we’ll all feel stressed at some point no matter how we try to deny.


All it takes to bring you clarity is a moment of sincere duaa;


He will turn to you, if you turn to Allah…


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