* Revive a Sunnah Thread *

[abu_umayza]

A Frequent Invocation that we Should Remember

لأُمِّ سَلَمَةَ يَا أُمَّ الْمُؤْمِنِينَ مَا كَانَ أَكْثَرُ دُعَاءِ رَسُولِ اللَّهِ -صلى الله عليه وسلم- إِذَا كَانَ عِنْدَكِ قَالَتْ كَانَ أَكْثَرُ دُعَائِهِ « يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ ». قَالَتْ قُلْتُ يَا رَسُولَ اللَّهِ مَا لأَكْثَرِ دُعَائِكَ يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ قَالَ « يَا أُمَّ سَلَمَةَ إِنَّهُ لَيْسَ آدَمِىٌّ إِلاَّ وَقَلْبُهُ بَيْنَ أُصْبُعَيْنِ مِنْ أَصَابِعِ اللَّهِ فَمَنْ شَاءَ أَقَامَ وَمَنْ شَاءَ أَزَاغَ

Umm Salamah, Mother of the Believers (may Allah be pleased with her) said the Prophet (peace and blessings of Allah be upon him) used to frequently say "O Changer of the hearts, make my heart stick to Your religion.” So, I asked him, “O Messenger of Allah, why do you often say, “O Changer of the hearts make my heart stick to Your religion ?” He said, “Oh Umm Salamah, every person’s heart is between the two fingers of Allah. Whoever Allah wants to remain guided he’s guided. And whoever Allah wishes to be lead astray deviates."

Collected by At-Tirmidhi, 3522; Al-Albani graded it a Saheeh in his checking of Sunan Tirmidhi.


Notes of Benefit:

Al-Imam, Al-Hafidh Al-Mubarakfuri (rahimahullah) wrote some wonderful words for this hadeeth in his explanation for Jaam’i At-Tirmidhi. He wrote:

1. “O Changer of the hearts…” Sometimes the heart is turned to obedience and other times its led to disobedience. Also there are times when the heart is directed to be attentive of Allah, and other times its diverted to be heedless.

2. “Make my heart stick to Your religion…" This is a request to Allah to make the heart remain solid in Islam, without any deviation from the upright Religion and straight path.

3. “Whoever Allah wants to remain guided he’s guided…” This means everybody’s heart Allah wishes to be guided; He allows it to remain sound and the person obedient.

4. "And whoever Allah wishes to be lead astray deviates." This implies that whoever Allah wants to be lead astray He turns his heart away from the truth, or away from Islam and obedience to the Most Wise.

5. There is another narration where after Mu’adh (may Allah be pleased with him) heard this hadeeth he recited the ayah, “(They say): "Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower." [Aal-Imran: 8]

6. Anas (may Allah be pleased with him) also asked the Prophet (peace and blessings of Allah be upon him), “You regularly say, “O Changer of the hearts make my heart stick to Your religion.” Are you afraid for us? He said, “Yes!”. This means Anas (may Allah be pleased with him) knew these words the Prophet (peace and blessings of Allah be upon him) said weren’t for him, because he was protected by Allah from sin and deviation, especially his heart. Rather, He would constantly say these words in order to teach his ummah."


Taken from: “Tuhfatul Ahwathee bi shari Jami’ At-Tirmidhi”
Translated by Abu Aaliyah Abdullah ibn Dwight Battle
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[abu_umayza]

Getting into the Habit of Giving Food and Returning Salaam to All

عَنْ حَمْزَةَ بْنِ صُهَيْبٍ أَنَّ صُهَيْبًا رَضِيَ الله عَنْهُ كَانَ يُكَنَّى أَبَا يَحْيَى وَيَقُولُ إِنَّهُ مِنْ الْعَرَبِ وَيُطْعِمُ الطَّعَامَ الْكَثِيرَ فَقَالَ لَهُ عُمَرُ رَضِيَ الله عَنْهُ: يَا صُهَيْبُ مَا لَكَ تُكَنَّى أَبَا يَحْيَى وَلَيْسَ لَكَ وَلَدٌ وَتَقُولُ إِنَّكَ مِنْ الْعَرَبِ وَتُطْعِمُ الطَّعَامَ الْكَثِيرَ وَذَلِكَ سَرَفٌ فِي الْمَالِ فَقَالَ صُهَيْبٌ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَنَّانِي أَبَا يَحْيَى وَأَمَّا قَوْلُكَ فِي النَّسَبِ فَأَنَا رَجُلٌ مِنْ النَّمِرِ بْنِ قَاسِطٍ مِنْ أَهْلِ الْمَوْصِلِ وَلَكِنِّي سُبِيتُ غُلَامًا صَغِيرًا قَدْ غَفَلْتُ أَهْلِي وَقَوْمِي وَأَمَّا قَوْلُكَ فِي الطَّعَامِ فَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ: “خِيَارُكُمْ مَنْ أَطْعَمَ الطَّعَامَ وَرَدَّ السَّلَامَ“ فَذَلِكَ الَّذِي يَحْمِلُنِي عَلَى أَنْ أُطْعِمَ الطَّعَامَ


Hamzah ibn Suhayb narrated that Suhayb Al-Rumi (may Allah be pleased with him) used to have the kunya 'Abu Yahya', used to say that he is an Arab and used to give out a lot of food to people. Umar (may Allah be pleased with him) said to him, “O Suhayb! Why is that you are given the kunya “Abu Yahya” (i.e. father of Yahya) while you don’t have a child, you say that you are an Arab, and you give out a lot of food to people while that is excess in wealth?” Suhayb replied, “Without a doubt, the Prophet of Allah (peace and blessings of Allah be upon him) gave me the kunya “Abu Yahya”. As for your statement about my lineage, I am a man from Namir ibn Qasit from the people of Mawsul (one of the tribes of the Arabs (of Iraq) - i.e. my lineage is Arab); but I was captured as a slave when I was a young boy and as a result I surely neglected my family (identity) and people. As for your statement about the food (that I give out), without a doubt the Prophet of Allah (peace and blessings of Allah be upon him) used to say: “The best of you are those who give food to people and those who return the Salaam“, so that is what causes me to give out food to people.”

Collected by Musnad Ahmad and others; classed as saheeh by al-Albani.


1. The Prophet (peace and blessings of Allah be upon him) said: "Feed the people, and greet those whom you know and those whom you do not know." [Al-Bukhari, 12, 28 and 6236; Muslim, 39]

- About this hadeeth, Ibn Rajab said: "The hadeeth makes the connection between feeding others and spreading salaam because this combines good actions in both word and deed, which is perfect good treatment (ihsaan). Indeed, this is the best thing that you can do in Islam after the obligatory duties." [Fath al-Baari, 1/43]

- Al Sanoosi said: "What is meant by salaam is the greeting between people, which sows seeds of love and friendship in their hearts, as does giving food. There may be some weakness in the heart of one of them, which is dispelled when he is greeted, or there may be some hostility, which is turned to friendship by the greeting." [Ikmaal al-Mu'allim, 1/244]

- Ibn Hajar said: "Do not single out anybody out of arrogance or to impress them, but do it to honour the symbols of Islam and to foster Islamic brotherhood." [Fath al-Baari, 1/56]

And Tawfeeq is from Allah alone.
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[abu_umayza]

A Frequent Adhkar During the 10 Days of Dhul Hijjah

عن ابن عمر ، قال : قال رسول الله صلى الله عليه وسلم : « ما مِنْ أيامٍ أَعْظَمَ عِنْدَ الله وَلاَ العَمل فِيهِنَّ أَحَبَّ إِلى الله مِنْ هَذَه الأيامِ فأكثِرُوا فِيهَا مِن التّهليلِ وَ التَكْبيرِ وَالتحميدِ

Ibn Umar (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) said, “There isn’t any day better to Allaah when deeds done are more beloved to Him, than in these ten days (i.e. Dhul Hijjah). Therefore, frequently say during them, the Tahleel and Takbeer and Tahmeed (“La-Ila ha Ill Allah and Allahu Akbar and Al-Hamdulilah).”

Collected by Abu Awanah in Mustakraj, 2431; Ahmad, 2/75; At-Tahawi, 2973 in Mushkil - Ahmad Shakir and Shu'aib Arna'oot have graded this hadeeth as Saheeh.


1. Shaykh Abdullah ibn Fawzan said “Remembering Allah during the ten days of Dhul Hijja is among the righteous deeds that can be practiced, along with Du'a, and seeking Allah’s forgiveness. In fact these deeds are legislated to be practiced all the time. The remembrances of Allah can be achieved by saying, “La-Ila ha Ill Allah and Allahu Akbar and Al-Hamdulillah and Subhanallah”

[Majalis Asharah Dhul Hijjaa]
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[abu_umayza]

Always Maintaining a Truthful Tongue and a Clean Heart

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ قِيلَ لِرَسُولِ اللَّهِ -صلى الله عليه وسلم- أَىُّ النَّاسِ أَفْضَلُ قَالَ « كُلُّ مَخْمُومِ الْقَلْبِ صَدُوقِ اللِّسَانِ ». قَالُوا صَدُوقُ اللِّسَانِ نَعْرِفُهُ فَمَا مَخْمُومُ الْقَلْبِ قَالَ « هُوَ التَّقِىُّ النَّقِىُّ لاَ إِثْمَ فِيهِ وَلاَ بَغْىَ وَلاَ غِلَّ وَلاَ حَسَدَ »

Abdullah ibn 'Umar رضي الله عنهما said the Prophet صلى الله عليه وسلم was asked, “Which people are the best? “ He صلى الله عليه وسلم said, ”The best people are those whose tongues are truthful and their hearts are Makhmoom”. They said, “We know the meaning of a truthful tongue, but what is a heart that is Makhmoom?” He said, “It’s a heart that is pious and pure with no sin. This heart has no unfairness, no envy and doesn’t hold malice.”

Ibn Maajah, 4216; graded it as saheeh by Albani


1. Shaykh Muhammad Al-Imam حفظه الله spoke about this hadeeth and commented:

"This hadeeth puts in plain words the person who holds the highest moral excellence among the Muslims. Any person’s heart, which is free from harbouring hatred and envy towards his brother, has achieved an enormous amount of good and he is considered amongst the best people.

Therefore, based on this hadeeth we need to investigate what’s in our hearts. Reason being, Shaytan sows seeds of discord. Furthermore fitan doesn’t leave anyone alone. For example, a person is a caller to Allaah and there might occur between two brothers an argument or a dispute or a difference of opinion. Then after this occurs he neglects what’s in his chest. Following this negligence some disdain or distaste enters his heart. Afterwards, these emotions come in his heart. The person must rid of such feelings.

As you are all aware, the human being is constantly trialled with falling into these types of issues of fitan. Therefore each and every one of us, are in dire need to safeguard our hearts. We need to protect that organ so that it remains full with Allaah’s remembrance, fear of Him, aware of His supervision over us, etc. And likewise our hearts need to constantly hold the love of brotherhood. The love of brotherhood must contain love, respect, and loving good for your fellow Muslim, giving him advice and working with him in righteousness and piety. All of these actions are from Islamic legislation.

It’s required that we all examine our hearts. We are human beings and things can enter our chest. We need to protect our hearts against such emotions, especially when issues arise and Shaytan wants to sow discord."

[Translated by Abu Aaliyah Abdullah, Doha, 1431]

The entire advice can be found at: http://www.olamayemen.com/show_sound3208.html

2. Ibn Abbas رضي الله عنهما said concerning Allaah’s words: مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ -:
"Shaytan is squatting (ever-perched) upon the heart of the son of Adam. When the son of Adam becomes absent minded and heedless, Shaytan whispers. Then, when he remembers Allaah, Shaytan withdraws." [Tafseer at-Tabari, 24/709]

3. The Prophet صلى الله عليه وسلم said: "There is an piece of flesh in the body, if it is good, the whole body will be good, and if it is bad the whole body will become bad, verily it is the heart." [Al-Bukhari and Muslim]

4. Shaykh al-Islam said: "...indeed the leader of all the limbs and the head of them is the heart, and therefore it was called qalb..." [Majmoo’ al-Fataawa, vol. 9]

5. Ibn Rajab said: "The salah (i.e. goodness) of actions of any servant is (in) the goodness of his limbs as long as he leaves the haram, and all this depends on the actions of the heart..." [Jami’ al-Uloom wal-Hikam, vol. 1]

And Allah is the Source of strength.

[abu_umayza]

Using Qist (Costus) as a Prophetic Cure


Umm Qays bint Mihsan (may Allah be pleased with her) said: I heard the Messenger of Allaah - صلى الله عليه وسلم - say: “It is upon you to use ‘Al ‘Uood al Hindee’ [i.e. Qist/Costus], for indeed it contains seven cures; it is inhaled through the nostrils to relive throat aches/tonsillitis and placed in the sides of the mouth for the relief of Dhaat al Janb [1]."

Collected by al-Bukhari and Muslim

In another narration: “I approached the Prophet - صلى الله عليه وسلم - with a son of mine while pressing his tonsils due to tonsillitis, so he said: “You should use al Qist al Hindee.” [Al-Bukhaaree and Muslim]


1. Abu Bakr ibn al ‘Arabee stated: "Qist (Costus) is of two types: Hindee (Indian) - which is black, and Bahree which is white. Al Qist al Hindee is hotter than al Bahree.”

2. Al Imaam Ahmad and the authors of the Sunnan collected a Hadeeth on the authority of Jaabir that the Messenger of Allaah - صلى الله عليه وسلم – said: “If a child is inflicted with tonsillitis or a headache, then let his mother take al Qist al Hindee, scrub it with water and let him inhale it as droplets through his nostrils.”

3. In a Hadeeth narrated by Anas ibn Malik, he said: "The best thing to cure yourselves with is Hijaamah and al Qist al Bahree."

It is understood from this Hadeeth that it is a cure for all pains, al Qist al Hindee is used when hot medicine is needed for treatment, and al Bahree was described as milder, because al Hindee is hotter than al Bahree as has already been explained.

4. His صلى الله عليه وسلم statement: "For indeed it has seven cures..."

In this Hadeeth, only two types of cures were mentioned and not seven, so either the narrator sufficed himself with mentioning only two while all seven were mentioned by the Messenger صلى الله عليه وسلم, or the Messenger mentioned only two due to being the only two of the seven in existence at the time. The second possibility seems to be stronger as will be explained shortly.
Doctors have mentioned that from the benefits of al Qist are:

* It eases the menstrual flow.
* It eases the flow of urine.
* It kills worms in the bowels.
* It repels poison.
* It repels fever.
* It heats the stomach.
* It removes facial spots.

5. More than seven cures were mentioned, some scholars explained that seven cures were known through revelation, and the rest through experience, so only seven were mentioned because of their certainty. Other scholars said that he only mentioned what was needed because he was not sent with the details of such issues.

6. Ibn Hajar said: "There is a possibility that the ‘seven’ mentioned in the Hadeeth are seven methods which are the basis of how it is used as treatment; because it is either rubbed in, drank, Takmeed, Tandheel, breathed in as a smoke [incense], inhaled as liquid drops through the nostrils or placed at the sides of the mouth.

Rubbing it in is done by mixing it with oil and creams until it is smooth, likewise is Takmeed. To drink it, it is crushed into a powder and mixed with honey, water or other liquids, likewise is Tanteel. It is inhaled by mixing it with oil and putting droplets of it in the nostrils. Inhaling it as smoke is clear. With each method, there are different healing benefits, and such eloquence, coming from one who was given Jawaami al Kalim [2], should not be surprising."


[1] An illness that causes the swelling of the sides. It is also described as an illness that produces vile gasses, and an illness between the heart and the kidney.
[2] The ability to speak a few words which have deep and wide-ranging meanings.


This entire topic and section can be found in Fath al Baari, vol. 12

Taken from
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[abu_umayza]

Keeping the Tongue Moist with the Dhikr of Allah

عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ بِشَجَرَةٍ يَابِسَةِ الْوَرَقِ فَضَرَبَهَا بِعَصَاهُ فَتَنَاثَرَ الْوَرَقُ فَقَالَ “إِنَّ الْحَمْدُ لِلَّهِ وَسُبْحَانَ اللَّهِ وَلَا إِلَهَ إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ لَتُسَاقِطُ مِنْ ذُنُوبِ الْعَبْدِ كَمَا تَسَاقَطَ وَرَقُ هَذِهِ الشَّجَرَةِ”


Anas رضي الله عنهما narrated that the Messenger of Allaah صلى الله عليه و سلم passed by a tree whose leaves were dry. He hit the tree with his stick and the leaves of the tree scattered. He صلى الله عليه و سلم (then) said: “Al Hamdulillahi wa Subhaan Allaah wa La ilaha ilallaahu wa-Allaahu Akbar - (this statement) removes sins from the slave of Allaah like the (falling) leaves of this tree.”

Collected by at-Tirmidhi 5/544; classed as hasan by al-Albani


1. The Prophet صلى الله عليه و سلم used the most perfect example to illustrate a point, which was simple, concise and easy to remember. This is the kind of (practical) examples we should employ when trying to communicate points effectively.

2. Dhikr is the lifeline of a Muslim that leads to salvation. Allaah سبحانه و تعالى says: "…and the men and the women who remember Allaah much with their hearts and tongues. Allaah has prepared for them forgiveness and a great reward." [translation of al-Ahzab:35]

3. Allaah سبحانه و تعالى has provided infinite ways and means to attain His Mercy and Forgiveness - through speech and action. An example amongst countless others:

- The Prophet صلى الله عليه و سلم said, “Whoever says سُبْحَانَ اللّهِ وَ بِحَمْدِهِ (Subhan Allaahi wa bi-Hamdihi) one hundred times a day, will be forgiven all his sins even if they are like the foam of the sea." [Saheeh Bukhari, 8/414]

- The Prophet صلى الله عليه و سلم is reported to have said, "Verily, when the worshipper stands to perform salah, all of his sins are placed on his head and shoulders, so whenever he bows or prostrates his sins fall off from him." * [Saheeh al-Jaami, no. 1671]

* This is from amongst the reasons why a Muslim should prolong his/her rukoo' and sujood.

4. As Muslims, we need to learn and seek the ways that lead to removal of sins and increase of good deeds - thus leading to Allaah's Pleasure.
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[Abu emaan]

http://mogreen88.wordpress.com/2010/...t-for-ramadan/

[abu_umayza]

When Music is Being Played

وَعَنْ نَافِعٍ: أَنَّ ابْنَ عُمَرَ سَمِعَ صَوْتَ زَمَّارَةِ رَاعٍ ، فَوَضَعَ أُصْبُعَيْهِ فِي أُذُنَيْهِ وَعَدَلَ رَاحِلَتَهُ عَنْ الطَّرِيقِ وَهُوَ يَقُولُ: يَا نَافِعُ أَتَسْمَعُ ؟ فَأَقُولُ : نَعَمْ ، فَيَمْضِي حَتَّى قُلْتُ: لَا ، فَرَفَعَ يَدَهُ وَعَدَلَ رَاحِلَتَهُ إلَى الطَّرِيقِ وَقَالَ : رَأَيْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - سَمِعَ زَمَّارَةَ رَاعٍ فَصَنَعَ مِثْلَ هَذَا

Naaf’i narrated that Ibn Umar رضي الله عنهما heard the sound of a wind instrument playing. As a result of this, he placed his fingers in his ears and turned his riding camel away from the road (where the sound/music was coming from). Ibn Umar asked, “Naf’i can you hear it?” I said, “Yes”. Ibn Umar continued riding with his fingers in his ears until I said, “I can’t hear it any more.” After that, Ibn Umar removed his fingers from his ears and changed the road he was riding on. He then said, “I saw the Messenger of Allaah صلى الله عليه وسلم place his fingers in his ears when he heard wind instruments and such.”

Collected by Ibn Abi Dunya in 'Dham Mulaahee', no. 288; Abu Da'wud, 4943, Ahmad, 2/8; Graded as saheeh.


1. Abu Da'wud placed this hadeeth under the chapter entitled: “The Prohibition for Music and Wind Instruments.” in his Sunan.

2. Abu Tayyib Abaadi رحمه الله تعالى commented on this hadeeth in “Awan al-Ma’bud Sharh Sunnan Abi Da'wud” and said: "He placed his fingers in his ears..." - This act shows that it is legislated to place the fingers in the ears when you hear wind instruments or music.

3. There is some speculation over why Ibn Umar رضي الله عنهما didn’t prevent Naaf’i from hearing the sound. The answer to this could be that Naaf’i had not reached puberty yet. This is the view of Ash-Shawkani.

4. As-Suyooti رحمه الله تعالى said, “Some scholars reject this hadeeth because Ibn Umar didn’t prevent Naaf’i from hearing the music. However the prohibition is in listening to music, not hearing it unintentionally. Hearing music unintentionally, isn’t a person’s fault. This act is similar to when a person in Ihram smells perfume. He is prohibited from smelling this fragrance intentionally, and when the odour simply passes his nose he’s unaccountable. Furthermore this act also resembles when something haram catches a person by surprise, unlike the person who looks and stares at a haram sight (intentionally).

The reason Ibn Umar didn’t prevent Naaf’i from hearing this sound or stop the people playing this instrument, doesn’t prove that music is Halal. There is a possibility that Ibn Umar didn’t see where it was coming from, or the music was playing from above the hills or a place he couldn’t reach. And the reason he didn’t order Naaf’i to do the same thing was because he wasn’t an adult” [Muraqus Saud]

5. Shaykh al-Islam said: "Concerning (music) which a person does not intend to listen to, there is no blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing..." [Al-Majmoo’, 10/78]

6. Ibn al-Qayyim said: "And concerning the same topic (i.e. music being haram), similar statements were narrated from Sahl ibn Sa’d al-Sa’idi, Imraan ibn Husayn, Abdullah ibn ‘Amr, Abdullah ibn Abbas, Abu Hurayrah, Abu Umamah al-Bahili, A’ishah Umm al-Mu’mineen, Ali ibn Abi Talib, Anas ibn Malik, Abd al-Rahman ibn Saabit and al-Ghazi ibn Rabi’ah..." [See his "Ighaathat al-Lahfaan, 255"]

7. Ibn Hajar al-Haytami gathered approximately forty ahadeeth in his valuable work "Kaff al-Ra`a an Muharramat al-Lahw wa al-Sama`" and said: "All of this is explicit and compelling evidence that musical instruments of all types are unlawful." [2/270]

8. Many scholars have transmitted Ijmaa' (consensus) about music and musical instruments being unlawful. The use of the daff also, is restricted for certain people and on certain occasions only (see attachment).

How tragic it is that our beloved Rasoolullah صلى الله عليه وسلم blocks his ears to the sound of music and commanded the destruction of musical instruments, while his Ummah opens their ears wide to listen and is keen to learn to play these instruments!
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[abu_umayza]

Procrastinating in Debt Repayment and Granting

Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: "Stalling in repaying debts is injustice (oppression)."

Al-Bukhari, 41/585


1. Muhammad Luqman as-Salafi noted some benefits from this ahadeeth:

- The impermissibility of stalling to repay debts by a person who is able to repay…
- It is obligatory to repay debts, even if the creditor is rich.
- A person who is facing hardship is not to be asked to repay a debt until he has the means to do so.

[Sharh Buloogh al-Maram, 353-354]

2. Ibn Qudamah al-Maqdisi mentions in his book ‘Umdatul-Fiqh, Chapter: The Rulings of Debts: "And if it is time for a debt to be paid back, and the debtor (the one who owes a debt) is facing hardships, it is obligatory to give him [or her] time to repay that debt." ['Umdatul-Fiqh, 106]

3. Allah says: "And if the debtor is facing hardships (has no money), then grant him time till it is easy for him to repay, but if you excuse it by way of charity, that is better for you if you only knew." [Surah al-Baqarah: 280]

4. Abdur-Rahman as-S’adi commented on this ayah and said: "If the debtor is facing hardship and is unable to repay a debt, it is obligatory for the creditor (the one to whom the debt is owed) to wait until he (the debtor) is able to repay the debt.

And like wise, when the debtor receives the money needed to repay the debt it is obligatory for him to repay the creditor. However, if the creditor releases the debtor from debt or some of the debt as a form of charity, then that [giving of charity] would be better..." [Tayseer al-Kareem ar-Rahman, 1/200]

5. The following supplication for protection against debts is: "Oh Allah, I seek refuge in you from grief and sadness, from weakness and from laziness, from miserliness and from cowardice, from being overcome by debt and from being overpowered by men (i.e. other people)." [Al-Bukhari] - See 'Fortress of the Muslim', Pg. 146.

Read also: http://islamqa.com/en/ref/71183/debt
.

[abu_umayza]

An Etiquette During Jumu’ah

‏‏ابْنِ عُمَرَ ‏عَنْ النَّبِيِّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏قَالَ ‏ ‏إِذَا نَعَسَ أَحَدُكُمْ يَوْمَ الْجُمُعَةِ فَلْيَتَحَوَّلْ مِنْ مَجْلِسِهِ ذَلِكَ ‏

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
.

[abu_umayza]

Reaching Between the Fingers of Your Hands and Toes

عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- قَالَ « إِذَا تَوَضَّأْتَ فَخَلِّلْ بَيْنَ أَصَابِعِ يَدَيْكَ وَرِجْلَيْكَ

Ibn Abbas (may Allah be pleased with him) narrated Allah’s Messenger (peace and blessings be upon him) said: "When performing Wudu go between the fingers of your hands and toes on your feet."

Collected by At-Tirmidhi, 39; who graded this hadeeth as being Hasan.


1. Imam Tirmidhi (may Allah have mercy on him) said: “The people of knowledge act according to this hadeeth, one goes between the toes in Wudu. “ [Jaami' At-Tirmidhi]

2. Shaykh Zayd ibn Muhammad Al-Madkhali (may Allah preserve him) said, “It is recommended to go between the hands, toes and beard during Wudu. And this position is based on the numerous texts reported in Islam. Furthermore this is the position of Ahmad, Malik, Ash-Shaf'i and others. [Al-Afnaan al-Nadiyah, 211]

3. Ibn Sayyid an-Nas (may Allah have mercy on him) said, “Our scholars have said that it is Sunnah to go between the toes in Wudu while washing them. This act can be done even if water can reach the toes. And if the fingers are covered and water can’t reach the fingers properly, then it’s a must to go between them with water. [An-Nafh ash-Shadhee]

4. Al-Mustawrid bin Shaddad Al-Fihri (may Allah be pleased with him) said,” I saw the Prophet (peace and blessings be upon him) performing Wudu going between the toes with his pinky (the smallest finger of the hand)."[At-Tirmidhi, 40; Shaykh Al-Albani graded this hadeeth as Saheeh]

5. Hudhayfah ibn Yamman (may Allah be pleased with him) said, “Go between your fingers during Wudu, before the fire does.”

6. Qassim ibn Muhammad said, “During my journey with ibn Umar I saw him remove his Khuffs and wash between his toes while making wudu.”

7. ‘Ikrimah said, “When you make wudu, go through you fingers first with water. Between the fingers is a resting place for Shaytan."


Translated/compiled by Abu Aaliyah Abdullah
.

[abu_umayza]

Avoid Anything that is Doubtful

Abu `Abd Allah al-Nu`man ibn Basheer رضي الله عنهما relates that he heard Allaah’s Messenger صلى الله عليه وسلم say:

عن أبي عبد الله النعـمان بن بشير رضي الله عـنهما ، قـال : سمعـت رسـول الله صلي الله عـليه وسلم يقول: إن الحلال بين ، وإن الحـرام بين ، وبينهما أمـور مشتبهات لا يعـلمهن كثير من الناس ، فمن اتقى الشبهات فـقـد استبرأ لديـنه وعـرضه ، ومن وقع في الشبهات وقـع في الحرام ، كـالراعي يـرعى حول الحمى يوشك أن يرتع فيه،ألا وإن لكل ملك حمى ، ألا وإن حمى الله محارمه ، ألا وإن في الجـسد مضغة إذا صلحـت صلح الجسد كله ، وإذا فـسـدت فـسـد الجسـد كـلـه ، ألا وهي الـقـلب

"That which is lawful is clear and that which is unlawful is clear, and between the two of them are doubtful matters about which many people do not know. Thus he who avoids doubtful matters clears himself (of blame) in regard to his religion and his honour, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who grazes his flock (too) close to a private sanctuary, is liable to have some of his flock stray into it. Truly every king has a sanctuary, and Allaah's sanctuary is what He has prohibited. Truly in the body there is a piece of flesh, which, if it be whole (healthy), the whole body is healthy, and if it is sick, the whole body is sick. Truly, it is the heart."

Recorded by Al-Bukhari and Muslim


1. Hasan ibn Ali رضي الله عنهما said: I remember (these words) from Allaah's Messenger صلى الله عليه وسلم: "Leave what is doubtful for that which causes no doubt." [At-Tirmidhi and Nasaa'i; classed as hasan by Tirmidhi]

In another version, the following addition is found to the above hadeeth: "for verily truth is tranquillity (peace of mind) and falsehood is doubt."

2. An-Nawwas ibn Sam’an رضي الله عنهما narrated that he asked asked Allaah's Messenger صلى الله عليه وسلم about birr and ithm (virtue and vice). He صلى الله عليه وسلم said: "Birr is good disposition (nature), and ithm is what rankles (agitates) your inner-self, and that you would dislike for people to find out." [Saheeh Muslim, 6195]

Read further at: http://www.islaam.net/main/display.p...35&category=24


3. Ibn Hajar stated regarding Mushabbihat [Fath al-Bari, 1/127]:

واختلف في حكم الشبهات فقيل التحريم وهو مردود وقيل الكراهة وقيل الوقف وهو كالخلاف فيما قبل الشرع وحاصل ما فسر به العلماء الشبهات أربعة أشياء أحدها تعارض الأدلة كما تقدم ثانيها اختلاف العلماء وهي منتزعة من الأولى ثالثها أن المراد بها مسمى المكروه لأنه يجتذبه جانبا الفعل والترك رابعها أن المراد بها المباح ولا يمكن قائل هذا أن يحمله على متساوى الطرفين من كل وجه بل يمكن حمله على ما يكون من قسم خلاف الأولى بأن يكون متساوى الطرفين باعتبار ذاته راجح الفعل أو الترك باعتبار أمر خارج

4. It is recorded that Imam an-Nawawi (who inc. this hadeeth in his arba'een) would refuse even permissible things out of fear that they may lead him to doubtful matters. For example, he refused to eat any of the fruits of Damascus because he knew that many of the fruit orchards therein were wakf and were not handled properly. He feared that the food would not be from a permissible source. Another reason he gave for not eating the fruit was that much of it was handled through 'share-cropping' and there was an ikhtilaf among the scholars concerning the validity of share-cropping. He was afraid to involve himself in any matter where there was even the slightest doubt. [see 'Commentary on the Forty Hadeeth of an-Nawawi', Zarabozo]

5. Yoonus ibn 'Ubayd رحمه الله تعالى said: "True carefulness in religion is to depart from all doubtfulness and to account the soul with every step. So whoever is not like that cannot be said to be cautious." - And the Salaf used to warn against undermining cautiousness in tiny things since that is a ladder leading to degrading cautiousness in larger things.

6. Ibn Qayyim رحمه الله تعالى said: "If the heart is completely pure it will contain only love for Allaah, love for the things that Allaah loves, fear of Allaah and fear of engaging in something that Allaah hates. Such a heart will abstain from all of the forbidden acts and will also abstain from the doubtful matters out of fear that they are forbidden..."

7. One of the tricks of Shaytan is that he will make something which is forbidden look permissible. In our times for example, there are many matters in business transactions that contain some implicit aspects of riba’. Many new issues arise where people are confused as to whether something is acceptable or not. It is better to avoid acts that we are unsure of and where there is no clear guidance from scholars etc.

8. There are also situations that may consist of both good and bad. The cautious approach would be to avoid an act if it involves both good and bad aspects. Scholarly derived usool from the Book and Sunnah (in weighing between benefits and harms), state that it is generally better to give up a minor benefit in order to avoid a major harm; or tolerate a minor harm in order to avoid a major harm or gain a major benefit.


And Allah knows best.
.

[abu_umayza]

Do not Indulge in Bribery

The Messenger صلى الله عليه وسلم said:

لعنة الله على الراشي والمرتشي

"Allah's curse be upon the briber and the bribed."

[Abu Da'wud, 3580; At-Tirmidhi, 13360; Ibn Majaah; 2313 -classed as saheeh by al-Albani (see Saheeh al-Jaami', 5114)

1. Allah Says in the Qur'an:

وَلَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِّنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنتُمْ تَعْلَمُونَ

"And eat up not one another's property unjustly nor give bribery to the rulers (judges before presenting your cases) that you may knowingly eat up a part of the property of others sinfully." [2:188]

2. This ruling applies to the one who deals with bribery to gain something, which is not his right. But if one is compelled to deal with it only to receive his legal right, or to avoid injustice or any harm then one may deal with it, according the majority of the Muslim scholars. In this case, only the receiver of the bribery bears the whole sin, not the one who gives it.

3. Ibn Hazm (may Allaah have mercy on him) said: "Bribes are not permissible. A bribe is what a man gives so that a judgement will be passed in his favour unjustly, or so that he will be appointed to a position of authority, or so that a person will be mistreated for him. This is a sin for the one who gives it and the one who takes it. But if a person has been deprived of his rights and he gives a bribe so as to ward off mistreatment from himself, this is permissible for the one who gives it but it is a sin for the one who takes it." [al-Muhalla, 8/118]

4. Ibn al-Atheer said: "One who gives bribery to receive his right or to avoid injustice is not among those who are cursed by the tongue of the Prophet صلى الله عليه وسلم."

5. Ibn ‘Uthaymeen (may Allaah have mercy on him) said: "As for bribes by means of which a person attains his rights, such as when he cannot attain his rights except by paying some money, this is haraam for the one who takes it but it is not haraam for the one who gives it, because the giver is only giving it in order to get his rights, but the taker who takes the bribe is sinning because he has taken something that he does not deserve." [Fataawa Islamiyyah, 4/302]

6. An example of a bribe.

7. Warning against bribery by Ibn Baz.


Allah knows best.
.

[abu_umayza]

When in the Marketplace

عن ميثم رجل من أصحاب رسول الله صلى الله عليه وسلم قال بلغني أن الملك يغدو برايته مع أول من يغدو إلى المسجد فلا يزال بها معه حتى يرجع فيدخل بها منزله وإن الشيطان يغدو برايته إلى السوق مع أول من يغدو فلا يزال بها معه حتى يرجع فيدخلها منزله

Maytham narrates that it reached him from the Companions of the Messenger of Allaah صلى الله عليه وسلم who said that an angel goes out, holding his flag with the first person to go to the masjid and stays (holding his flag) with him until he returns and then enters his home with it. And Shaytan goes out, holding his flag, with the first person to go to the market and stays (holding his flag) with him until he returns and puts it in his home."

[Al-Mundhiri, 'At-Targheeb wat-Tarheeb'; reported by Ibn Abi ‘Aasim and Abu Nu’aym in 'Ma’rifatus-Sahabah' and other works - Graded saheeh mawqoof by Al-Albani in Saheeh Al-Targheeb wat-Tarheeb 1/422]


1. The Prophet صلى الله عليه وسلم said: "The dearest parts on the face of the earth to Allaah are its masaajid, and the most disliked are its markets." [Saheeh Muslim, 1841]

2. Salman al-Farsi said: "The market is a breeding ground (ovary) of Shaytan; if you can, do not be the first to enter it, and do not be the last to come out of it." [Musannaf Ibn Abi Shaybah, 7/122; classed as saheeh]

In the version of Saheeh Muslim (3562), it contains similar wording to the above with the ending: "...and the flag of Satan is set there."

3. The superiority of the masjid is self evident as it is a place of purity and 'ibadah. While the market-places are usually places of many distractions where people forget the remembrance of their Creator and indulge in disliked or forbidden acts such as wasting time, indulging in loose talk, extravagant spending, looking/listening at haram things etc. It is not the place itself which is abhorred, but the bad things (and their consequences) that occur within it. The angel holds the flag of righteousness and reward, while Shaytan holds the flag of evil and sin.

4. Some of our Salaf used to go to the markets to trade and earn a halal livelihood, while others would fulfil their daily needs. Yet others would go, carrying their items with the intention of giving away the profits in charity. Sh. Muhammad al-Munajjid wrote in his 'al-Muhlat at-Tijariyah ila 'ayn':

الصحابة ذهبوا للأسواق ، لكن لماذا ذهبوا للأسواق ، كما يقول ابن مسعود الأنصاري -رضي الله عنه- كان رسول الله ? يأمرنا بالصدقة ، فما يجد أحدنا شيئًا يتصدق به ، حتى ينطلق إلى السوق فيحمل على ظهره ، يشتغل حمال ، فيجيء بالمد فيعطيه رسول الله ? علشان ينفقوا الصدقة ، أينعم يشتغل في السوق حمال ليتصدق ، فهذه بعض أحوال السلف -رحمه الله – سلفنا مع الأسواق


5. To counter the distractions, du'a and dhikr have been made a means to alleviate the negative effects. The Messenger of Allaah صلى الله عليه وسلم said, "Whoever enters the souk (marketplace) and says:

لا إله إلا الله وحده لا شريك له، له الملك وله الحمد يحيي ويميت وهو حي لا يموت بيده الخير وهو على كل شيء قديركتب الله له ألف ألف حسنة ومحا عنه ألف ألف سيئة ورفع له ألف الف درجة

Laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu, yuhyee wa yumeetu, wa Huwa hayyun laa yamootu, biyadihil-khayru, wa Huwa ‘alaa kulli shay’in Qadeer.

"None has the right to be worshipped but Allaah alone, Who has no partner. His is the dominion and His is the praise. He brings life and He causes death, and He is living and does not die. In His Hand is all good, and He is Able to do all things."

Allaah would write for him one thousand thousand merits, would remit from him one thousand thousand sins,and would raise for him [his status] one thousand thousand levels".

[At-Tirmidhi, 5/291; Al-Hakim, 1/528,538; Ibn As-Sunni, 178; Imam Ahmad 'Az-Zuhd', 214 - Graded as hasan in 'Saheeh Ibn Maajah', 2/21 and 'Saheeh at-Tirmidhi', 3/152 - (see also 'Jaami as-Saheeh', 6231; 'Saheeh Targheeb wa Tarheeb', 1694 and 'Saheeh al-Kalimah at-Tayyib, 183)


6. From amongst the reason of huge merit of this du'a (like many others similar to it) is due to the fada'il of the kalimah of Tawheed and confirmation of Allaah's Wahdaniyyah (Oneness). Allaah provides countless ways and means for His creation to achieve salvation. He is constantly providing excuses to forgive - through all of our daily routines; from the moment we awake to the moment we sleep.

7. The market-place in the scales of Islam: http://islahway.com/index.php?option...4-17&Itemid=81

8. On manners and etiquettes related to market places: http://www.almeshkat.net/vb/showthread.php?t=46115

Allah knows best.
.

[abu_umayza]

Four Before Dhuhr and Four After

عَنْ أُمِّ حَبِيبَةَ قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم:
مَنْ صَلَّى قَبْلَ الظُّهْرِ أَرْبَعًا وَبَعْدَهَا أَرْبَعًا حَرَّمَهُ اللَّهُ عَلَى النَّارِ

Um Habeebah رضي الله عنهما narrated that Allah’s Messenger صلى الله عليه وسلم said: "Whoever prays four (raka'at) before Dhuhr and four after it, Allaah will make the Fire prohibited for him."

[Abu Daw'ud, 1269; Tirmidhi, 427; Nasa’i, 1818; Ibn Maajah, 1160 - classed as saheeh in 'Saheeh Tirmidhi']

1. There are three narrations for this hadeeth -: "He won’t touch the Fire", "Allaah will make the Fire prohibited for him" and "Allaah makes his flesh prohibited for the fire"

2. Shaykh Saalih Al-Fawzan حفظه الله تعالى said: "This hadeeth shows the virtue of these four raka’at before and after Dhuhr. These eight Raka’at are a means to be saved from Hell, along with carrying obligations, and avoiding prohibitions. Doing this act is simple and easy for the Muslim, when he practices and trains the soul to do it." [Minhatul ‘Alam fi Sharhi Bulugh al-Maram]

3. Imam Ash-Shawkani رحمه الله تعالى wrote in his Nayl al-Awtar: "The people differ over the meaning of this hadeeth. Some people say it means "he won’t enter the fire at all" and others say, "If he enters the fire it won’t consume him". Then there are some people who say it means, "The fire won’t consume him totally, but only part of his body, if he enters it." It’s better to carry this hadeeth on its apparent meaning: Allaah will make his entire body prohibited from the fire. Allaah’s Mercy is vast."

4. Shaykh Muhammad Adam حفظه الله تعالى wrote: "There is another narration, which states (at the beginning): "Whoever preserves four raka'at for Dhuhr…" It’s understood here that this protection is awarded to the person who regularly practices these eight Raka’at." [Sharh Sunnan An-Nasa’i, vol 18/199]

5. As-Sindee رحمه الله تعالى said: "It’s enough to have belief in this hadeeth as it’s been mentioned. Perhaps the person who regularly practices this act will be granted from Allaah success and have all his sins forgiven." [Sharhul Ibn Maajah]

6. It needs to be noted that these narrations are distinct from the other well-known ahadeeth regarding the rawatib salah, of which Dhuhr has 6 raka'at (4 before and 2 after). Those who wish to fulfil the sunnah of al-rawatib and fulfil the requirements of the above hadeeth; it will suffice that an additional 2 raka'at (after Dhuhr) are performed with the specific intention.

Allah knows best.
.

[abu_umayza]

Developing Isti’anah and Tawwakul
(seeking aid and assistance and having complete reliance upon Allaah)



Ibn ‘Abbaas رضي الله عنه said: "One day I was riding behind the
Prophet صلى الله عليه وسلم and he said to me:


يا غلام احفظ الله يحفظك احفظ الله تجده تجاهك وإذا سألت فلتسأل الله وإذا استعنت فاستعن بالله واعلم أن الأمة لو اجتمعوا على أن ينفعوك لم ينفعوك إلا بشيء قد كتبه الله لك ولو اجتمعوا على أن يضروك لم يضروك إلا بشيء قد كتبه الله عليك رفعت الأقلام وجفت الصحف

"O young boy, be mindful of Allaah and He will protect you. Be mindful of Allaah and you will find Him in front of you, and if you ask, ask from Allaah, and if you seek help, seek help from Allaah. And know that if all the people gathered and intended to harm you then they cannot do so except that which Allaah has destined for you. The Pens have been lifted and the pages have dried."

[Musnad Ahmad, 1/293, 303, 307, At-Tirmidhi, 2/84; Musnad Abi Ya'ala, 2/665; Al-Haakim, 3/541; Mu'jam al-Kabeer, 11/11416; Ibn as-Sunni, 'Amal al-Yawm wal-Laylah', 1/136 no.419; Abu Nu'aym, 'Hilyat al-Awliyah', 1/314 and others - At-Timidhi classed it as hasan saheeh (see also 'Saheeh Sunan Tirmidhi', 2516)]

1. Allaamah Abd al-Muhsin al-Abaad حفظه الله تعالى in his sharh of Sunan At-Tirmidhi commented:

"He is the One in whose Hand is everything, and He is the One in whose Hand is giving and preventing; there is none to prevent what He gives and none to give what He prevents. So let a person ask Allaah عَزَّ و جَلَّ, the One in whose Hand is everything, and He is the One who gives the khayr and He gives generously by way of a means and without any means. And (with regard to) the means that brings the khayr to a person, Allaah is the One who facilitates it, and He is the One who subjects the one who is a means with respect to that to do good to him.

So Allaah’s عَزَّ و جَلَّ, favouring and doing good for His slave can happen by what He generously grants and bestows without there being any means, such as rain and (other) blessings from Allaah عَزَّ و جَلَّ; and likewise, the khayr may reach a person by way of a means, which is that Allaah subjects another person to feel compassion for him and to do good to him and that whatever has good and benefit for him happens to him from (this person). And all of that is from Allaah عَزَّ و جَلَّ, because if Allaah did not make the heart of this person – who Allaah made a means – to soften for you and feel compassion for you, then what happened to you from him would not have taken place. Thus, all of it is from Allaah عَزَّ و جَلَّ, whether by way of a means or without any means.

Seek the help of Allaah with regard to your affairs and whatever wish you need and whatever difficulty you fear. Seek the help of Allaah عَزَّ و جَلَّ, to bring all the khayr and to be saved and safe from all evil. Seek the help of Allaah, because if there are means but Allaah does not Will nor give success for the realisation of what a person wants, then indeed it will fail to come and it will not happen. Hence, all of the affair is in the Hand of Allaah عَزَّ و جَلَّ

[Sunan at-Tirmidhi, Kitab as-Sifat il-Qiyamah, tape no. 272/16]


2. Tawwakul is about taking the necessary action and then putting your complete trust in Allaah سبحانه و تعالى. To cut off hope of any good from any created object and to hope the best and rely completely on Allaah. The root word of Tawakul is 'wakali': To entrust someone else.

3. The Sahabah used to have from amongst the highest level of Tawwakul in Allaah سبحانه و تعالى and some of them used to ask of Him even for their shoelaces. The Mother of the Believers, A'ishah رضي الله عنهما said: "Ask Allah for everything, even if it is only a shoe-lace, because if Allaah does not make it easy, then it will not be possible." [At-Tirmidhi, 4/292]

4. The Prophet صلى الله عليه وسلم said: "If you put your tawakkul in Allah the way He deserves, He would provide for you the way he provides for the birds. They leave in the morning with an empty stomach and return at night with a full one." [At-Tirmidhi (see 'Silsilah al-Saheehah', 310]

5. There is NO contradiction in asking only from Allaah and having trust only in Him, while seeking the means from the creation in what they are able to help you with. The result of this help is in and of itself from Allaah alone; it will either be granted or rejected according to His Divine Will. And the means itself must be from the things that are permissible from Shari'ah.

6. Allaah Says in the Qur'an:

فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ

"...Then when you have taken a decision, put your trust in Allaah, certainly, Allaah loves those who put their trust (in Him)."

[Aal 'Imran: 159]

This is also exemplified from the blessed speech of the Prophet صلى الله عليه وسلم when he asked the Bedouin who had left his camel untied: "Why don't you tie down your camel?" The Bedouin answered, "I placed my trust in Allah." - The Prophet replied: "Tie your camel and place your trust in Allah." [At-Tirmidhi, see also Saheeh al-Jaami’ 1068]

Ibn Hajar commented on this hadeeth and said: "Tawakul is the act of the heart while "tying the camel" is the act of limbs." - The meaning of which is that "tying the camel" means that one should take the necessary (halal) means that are available to perform what one intends to do, after which his heart has full yaqeen and tawwakul upon Allah.

7. Shaykh al-Islam Ibn Taymiyyah has a beautiful commentary on the original hadeeth above, thus: http://www.kl28.com/fat2r.php?search=32

8. Sh. Yasir Burhami has a nice khutbah on "Seeking assistance from Allaah" here:
http://www.islamway.com/?iw_a=view&i...esson_id=86001


And Allah's Help is sought is rectifying the affairs of the Ummah.
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[abunaim]

As salamu alaykum,

Praying four rakaat after Isha as getting the reward as having prayed them on Laylat al Qadr.

This is mentioned in both Marfu and Mawquf reports from various Sahaba. Sh. Albani had mentioned about this issue in al-Silsilah.

Was salaam.

[abu_umayza]

Six Things Guaranteeing Jannah

'Ubaadah ibn Samit رضي الله عنه narrated Allah’s Messenger صلى الله عليه وسلم said:


عن عبادة بن الصامت ، أن رسول الله صلى الله عليه وسلم ، قال : اِضْمَنُوا لِي ستاً أَضْمِنُ لَكُم الجَنّةَ َ: اصْدُقُوا إِذا حَدَّثتُم ، وَأوفُوا إذا وَعَدْتُم ، وَأَدُّوا إِذا ائتمنتُم ، وَاحفَظوا فرُوجكُم ، وغضُّوا أبصاركم ، وكفوا أيديكم

"Guarantee me six things and I guarantee you Jannah. Whenever you speak say the truth. Fulfil your promises when you make them. When you are entrusted with something, carry that trust. Safeguard your private parts, lower your gaze and prevent your hands from harming others."

[Ibn Khuzaymah, 3/91; Ibn Hibban, 107; Al-Hakim, 4/ 358,359; Musnad Ahmad, 5/323; Al-Khara’itee 'Noble character', page 31 - classed as 'hasan Li ghayri hi' in As-Saheehah, 1470]


1. Abd al-Razzaq ibn Abd al-Muhsin al-Abbaad حفظه الله تعالى commented:

- "Guarantee me six things and I guarantee you Jannah" refers to six actions that are easy to do. These six deeds are among the doors of piety, which are simple and easy to perform. Whoever continues to practices these six things in his life until death is guaranteed Jannah. This is a safe and sure path to Paradise. Allaah says: "And Paradise will be brought near to the Muttaqoon not far off". (It will be said) "This is what you were promised, - (it is) for those oft-returning (to Allaah) in sincere repentance, and those who preserve their covenant with Allah . "Who feared the Most Beneficent (Allaah) in the Ghayb (unseen) and brought a heart turned in repentance, Enter you therein in peace and security; this is a Day of eternal life!" There they will have all that they desire, and We have more." [Qaaf, 31-35]

· "Whenever you speak say the truth" - This trait applies to the honest Muslim. He isn’t known to be a liar. This straightforward Muslim continues to speak the truth until his truthfulness lands him in Jannah. The Prophet صلى الله عليه وسلم said: "Be honest and truthful. Honesty and truthfulness guides a person to piety. And piety guides a person to Jannah. The man will continue to speak the truth until he is written down as being truthful."

· "Fulfil your promises when you make them" - Fulfilling promises is a characteristic of the believer and a sign among the many signs of Taqwa. The Muttaqeen aren’t known to break their promises or breach their contracts, oaths or pledges. Completing a promise, oath or pledge is the foundation in building a Muslim society. Included in this action are all trade, business and mutual relations. Each and every one of these dealings is related to the community. Furthermore these transactions and pledges stop at the fulfilment of a promise. Hence if the promise is broken then the trust is gone; and when that takes place, mutual relations deteriorate and respect diminishes.

· "When you’re entrusted with something, carry out that trust" - This is among the greatest traits of character which Allaah praises. The Most High praises the people who carry out something they are entrusted to do. When a person does this action it shows he has complete faith and good Islam. Carrying out trust preserves the Deen, honour, wealth, body, soul and knowledge etc. The Prophetصلى الله عليه وسلم said: "The believer is the one the people trust with their wealth and life." Therefore, if trusts are carried out in the community, the unity is strengthened and brotherhood grows stronger. And once these things occur goodness and blessings prevail and spread.

· "Safeguard your private parts" - This means you prevent them from doing Haraam or falling into illicit deeds. Allah says, "And those who guard their chastity (i.e. private parts, from illegal sexual acts) except from their wives or what their right hands possess, for then, they are free from blame; But whoever seeks beyond that, then those are the transgressors." [Al-Mu’minoon, 5-7]. Safeguarding the private parts preserves and protects the offspring, lineage, cleans the society and is a security against (the spread of) evil and disease.

· "lower your gaze" - This means you don’t look at prohibited things. Allaah says, "Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts. That is purer for them. Verily, Allaah is All-Aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts." [An-Noor, 30-31]. Lowering the gaze has many benefits; It gives a person the light and sweetness of faith. Furthermore, lowering the gaze strengthens the heart, purifies the soul and sets it straight. Through lowering the glance a person is given a protection against looking at Haraam things and falling into sin.

· "prevent your hands from harming others" - This means you prevent your hands from harming people, transgressing against them or placing something evil in their way. The person who harms Allaah’s slaves, Allaah and the people hate and detest him. What is more, the society and common folk reject the one who harms Allaah’s servants. This is a sign of bad character and inferiority. On the contrary, whenever a person refrain his hands from harming others it shows that he is well behaved, has good manners and interacts with others on piety. Allaah has prepared a great fortune for the one who doesn’t harm people with his hands. How it is that person’s character and nobility isn’t enough until he moves something harmful out of the believers’ path! The Prophet صلى الله عليه وسلم said: “A person while walking along the path saw the branches of a tree lying there. He said: By Allah, I shall remove these from this road, so they may not harm the Muslims. And as a result of this action he was admitted to Paradise. [see Saheeh Muslim, 6340]

These are (some of) the legislated deeds for Jannah whose light is clear. The path to Jannah from these deeds is easy, so take advantage of them before it’s too late. Let us prepare an abundance of good deeds for our soul before we die. I ask Allaah to help us to practice these deeds and and gain these traits. I ask Allaah to grant us the success in all good deeds. May Allaah's peace and blessings be on our Prophet, his family, and all his companions."


Taken from http://www.al-badr.net/web/index.php...icle&article=3
Translated by Abu Aaliyah Abdullah
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[abu_umayza]

Own Your Yawn

Abu Hurairah رضي الله عنه reported that the Messenger of Allaah صلّى الله عليه وآله وسلّم said:

التثاؤب من الشيطان فإذا تثاءب أحدكم فليرده ما استطاع ، فإن أحدكم إذا تثاءب ضحك الشيطان

"Yawning is from the Shaytan, so if one of you yawns, then let him hold it back as much as he can; for indeed, when one of you says, “Haa (in the act of yawning), the Shaytan laughs."

See al-Bukhari, 3289; Muslim, 2994; At-Tirmidhi, 370 and Abu Da'wud, 5028

1. The Messenger of Allaah صلّى الله عليه وآله وسلّم also said (as part of a longer hadeeth):

ما التثاؤب فانما هو من الشيطان …

"… as for yawning, then it is from the Shaytaan only …" [al-Bukhari, 2626]


2. Imam An-Nawawi said: "Yawning usually occurs when the body is heavy, full, relaxed, and inclined towards laziness. It is ascribed to the Shaytan because he is the one who invites people to follow lusts. [Another] intended meaning here is a warning against doing that act which results in yawning: eating too much and too frequently."

3. To suppress the yawn, a Muslim should cover his mouth and hold it there until it is gone. One needs to make an effort not to allow the mouth to open, put pressure on the lips with the hand or a garment to achieve the same effect. Abu Sa’eed Al-Khudri رضي الله عنه reported that the Messenger of Allaah صلّى الله عليه وآله وسلّم said:

إذا تثاءب أحدكم فليمسك بيده على فيه. فإن الشيطان يدخل

"When one of you yawns, then let him hold his hand over his mouth, for indeed, the Shaytan (otherwise) enters." [Muslim, 2995; Abu Da'wud, 5026 and others

4. Some people report to seeking refuge from the Shaytan when they yawn; this practice is wrong from two angles:

i) A person who does so has innovated by introducing the saying of an invocation which the Prophet صلّى الله عليه وآله وسلّم did not legislate (for that occasion).

ii) e forsakes a Sunnah practice that the Prophet صلّى الله عليه وآله وسلّم commanded every Muslim to perform upon yawning; that practice is to suppress the yawn as much as one can, with one’s garment or hand, or through the use of any other means.


Adapted from 'The Book of Manners', Fu'ad Iban 'Abd al-'Azeez - p. 421-423
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[abu_umayza]

If Allaah gives you wealth

Malik bin Nadlah رضي الله عنهم said:

أتيت رسول الله -صلى الله عليه وسلم- وأنا رثُّ الهيئة، فقال: “هل لك مال؟” قلت: نعم، قال: “من أي المال؟”، قال: قلت: من كل المال من الإبل والرقيق والخيل والغنم، فقال: إذا آتاك الله مالاً فلْيُرَ عليك

“I came to the Messenger صلى الله عليه وسلم while (I was) shabbily dressed. He said, ‘Do you have wealth?’ I said, ‘Yes.’ He said, ‘What (kind of) wealth?’ I said, ‘All kinds (from) camels and slaves and horses and sheep.’ So he said, ‘If Allaah gives you wealth, then let it be seen (on you).’”

[Musnad Ahmad, (15457); with strong isnad; see also 'Saheeh an-Nasa'i, 5238]

1. The Prophet صلى الله عليه وسلم said: "Allaah loves to see the effects of His blessing on His slave." [At-Tirmidhi, 2963; who classed it as 'hasan saheeh']

2. All blessings are from Allaah and it is from faith to acknowledge them and utilise them to thank and please its Provider سبحانه و تعالى. The author of Tafseer al-Manar explained:

والشكر نصف الإيمان بحسب متعلقاته من الأعمال والأحوال ، وهي ما يجب على العبد لربه ولعباده من استعمال نعمه عليه فيما يرضيه من أحكام شرعه ، وموافقة سننه وحكمته في خلقه ، والنصف الآخر الصبر ، وهو ما يجب في حال وقوع المكاره والابتلاء من عمل بدني ونفسي ويضاد الشكر الكفر وهو قسمان : كفر النعم ، وكفر المنعم

3. There is no excuse for one who has the means, yet remains miserly unkempt; the Prophet صلى الله عليه وسلم was pure and clean and commanded others to observe cleanliness and good appearance. There are many examples of this from his Sunnah صلى الله عليه وسلم.

4. The statement ‘If Allaah gives you wealth, then let it be seen’ is NOT a call to being ostentatious in wealth, showing off or wrongful pride; as we know the Prophet صلى الله عليه وسلم said: "None will enter Paradise who has an atom’s weight of pride in his heart." A man said, "We like to wear nice clothes and nice shoes." He صلى الله عليه وسلم said: (It is not like what you understand), "Allaah is beautiful and loves beauty. Pride means denying the truth and looking down on people." [Saheeh Muslim, 131]

5. Imam Ibn al-Qayyim رحمه الله تعالى beautifully explained that: “‘The phrase ‘Allaah is beautiful and loves beauty,’ includes the beautiful clothing which was asked about (in the same hadeeth). It is a generalisation that means beauty in all things… Allaah, The Glorified, loves the effects of His blessings to His slave to be made manifest, for this is part of the beauty that He loves, and that is part of the gratitude for His blessings which forms an inner beauty (beauty of character). Allaah loves to see the external beauty of His slaves which reflects His blessings on them, and the inner beauty of their gratitude to Him for those blessings.” [see Al-Fawa'id, 1/185]

6. Beauty in clothing and outward appearance is of types, one which is commendable and one which is blameworthy. The kind of beauty which is to be commended is that which is done for the sake of Allaah and in helping to obey Him and fulfil His Commands. What is condemned is the extravagance in clothing or food and drink or in housing etc. that can lead to destructive pride and haughtiness.

Allaah سبحانه و تعالى Says:

وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ

"…and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al-Musrifoon (those who waste by extravagance)." [Al-A'raaf: 31]

Allah knows best.
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