How to pray Istikhara?
The description of Salaat al-Istikhaarah was reported by Jaabir ibn ‘Abd-Allaah al-Salami (may Allaah be pleased with him) who said:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach his companions to make istikhaarah in all things, just as he used to teach them soorahs from the Qur’aan. He said: ‘If any one of you is concerned about a decision he has to make, then let him pray two rak’ahs of non-obligatory prayer, then say: Allaahumma inni astakheeruka bi ‘ilmika wastaqdiruka bi qudratika wa as’aluka min fadlikal azeem, fa innaka taqdiru wa laa aqdir, wa ta’lamu wa laa a’lam, wa anta ‘allaam al-ghuyoob. Allaahumma in kunta ta’lamu anna haadhal amr khayrul li fi deeni wa ma’aashi wa ‘aaqibati amri, faqdirhu li wa yassirhu li, thumma baarik li fih. Wa in kunta ta’lamu anna hadhal amr, sharrulli fi deeni wa ma’aashi wa ‘aaqibati amri, fasrifhu anni wasrifni ‘anhu waqdir lil-khayra haythu kaana thumma adini bihi (O Allaah, I seek Your guidance [in making a choice] by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things. O Allaah, if in Your knowledge, this matter (then it should be mentioned by name) is good for me both in this world and in the Hereafter (or: in my religion, my livelihood and my affairs), then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs (or: for me both in this world and the next), then turn me away from it, [and turn it away from me], and ordain for me the good wherever it may be and make me pleased with it.”
(Reported by al-Bukhaari, 6841; similar reports are also recorded by al-Tirmidhi,
al-Nisaa’i, Abu Dawood, Ibn Maajah and Ahmad).
Ibn Hijr (may Allaah have mercy on him) said, commenting on this hadeeth:
“Istikhaarah is a word which means asking Allaah to help one make a choice, meaning choosing the best of two things where one needs to choose one of them. Concerning the phrase ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach us to make istikhaarah in all things,’ Ibn Abi Jamrah said: ‘It is a general phrase which refers to something specific. With regard to matters that are waajib (obligatory) or mustahabb (liked or encouraged), there is no need for istikhaarah to decide whether to do them, and with regard to matters that are haraam (forbidden) or makrooh (disliked), there is no need for istikhaarah to decide whether to avoid them. The issue of istikhaarah is confined to matters that are mubaah (allowed), or in mustahabb matters when there is a decision to be made as to which one should be given priority.’ I say: it refers to both great and small matters, and probably an insignificant issue could form the groundwork for a big issue. The phrase ‘If any one of you is concerned…’ appears in the version narrated by Ibn Mas’ood as: ‘if any one of you wants to do something…’ ‘Let him pray two rak’ahs of non-obligatory prayer.’ This is mentioned to make it clear that it does not mean fajr prayer, for example. Al-Nawawi said in al-Adhkaar: He can pray istikaarah after two rak’ahs of regular sunnah prayer done at zuhr for example, or after two rak’ahs of any naafil prayers whether they are regularly performed or not… It seems to be the case that if he made the intention to pray istikhaarah at the same time as intending to pray that particular prayer, this is fine, but not if he did not have this intention. Ibn Abi Jamrah said: The wisdom behind putting the salaat before the du’aa’ is that istikhaarah is intended to combine the goodness of this world with the goodness of the next. A person needs to knock at the door of the King (Allaah), and there is nothing more effective for this than prayer, because it contains glorification and praise of Allaah, and expresses one’s need for Him at all times. The phrase ‘then let him say’ would seem to imply that the du’aa’ should be said after finishing the prayer, and the word thumma (then) probably means after reciting all the words of the salaat and before saying salaam.
The phrase ‘O Allaah, I seek Your guidance by virtue of Your knowledge’ is explaining ‘because You know best.’ Similarly, ‘by virtue of Your power’ most likely means ‘seeking Your help.’ ‘I seek ability’ (astaqdiruka) means ‘I ask You to give me the power or ability (qudrah) to do’ whatever is being asked for, or it probably means ‘I ask You to decree (tuqaddir) this for me.’ So it may mean making it easy.
‘I ask You of Your great bounty’ refers to the fact that Allaah gives out of His great generosity, but no one has the right to His blessings. This is the opinion of Ahl al-Sunnah.
‘You have power, I have none. And You know, I know not’ refers to the fact that power and knowledge belong to Allaah alone, and the slave has no share of them except what Allaah decrees for him.
‘O Allaah, if in Your knowledge this matter…’ According to one report, he should mention it by name. It is apparent from the context that he should state it, but it is probably sufficient to be thinking of the matter whilst making this du’aa’.
‘Then ordain it for me’ means ‘make it happen for me’ or it may mean ‘make it easy for me.’
‘Then turn it away from me, and turn me away from it’ means ‘so that my heart will no longer feel attached to it after it has been turned away.’
‘Make me pleased with it’ means ‘make me content with it, so that I will never regret asking for it or be sorry that it happened, because I do not know how it will turn out, even if at the time of asking I am pleased with it.’
The secret is that one’s heart should not be attached to the matter in question, because that will result in a person becoming restless. Being pleased with something means that one’s heart is content with the decree of Allaah.
(Summarized from the commentary of al-Haafiz Ibn Hijr (may Allaah have mercy on him) on the hadeeth in Saheeh al-Bukhaari, Kitaab al-Da’waat and Kitaab al-Tawheed.).
The Hanafis, Maalikis, Shaafa’is and Hanbalis stated that the du’aa’ should be recited immediately after the prayer. This is in accordance with what was stated in the hadeeth narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him). See al-Mawsoo’ah al-Fiqhiyyah, part 3, p. 241.
Shaykh al-Islam Ibn Taymiyah said in al-Fataawa al-Kubra: Part 2, p. 265 Question concerning Du’aa’ al-Istikhaarah: should this du’aa’ be recited during salaah (prayer) or after saying the salaam? The answer is that it is permissible to recite the du’aa’ of istikhaarah before or after the salaam, whether you are praying salaat al-istikhaarah or another prayer. Reciting du’aa’ before the salaam is preferable, as the Prophet (peace and blessings of Allaah be upon him) used to recite a lot of du’aa’ before the salaam, and the worshipper before saying the salaam still in a state of prayer, so it is better to recite the du’aa’ then.
When is the proper time for Du`a’ Al-Istikharah (supplication for guidance); before or after Taslim (salutation of peace ending the Prayer)?
A: Du`a’ Al-Istikharah should be said after Taslim.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
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Fatwa no. 8864
Q14: When performing Du`a’ Al-Istikharah (supplication for guidance) in regard to an action or a need, is it conditional to have memorized the Du`a reported from Prophet Muhammad (peace be upon him) or is it possible to read it from a book after finishing Salah (Prayer)? After performing the Du`a’, how can it be known or felt that Allah (may He be Praised and Exalted) is guiding the supplicant to do or to abandon something? Please, advise.
A: Whether you memorize the Du`a’ Al-Istikharah or read it from a book, it is accepted as the matter is flexible. What you should do is to strive to prepare your heart and attain Khushu` (the heart being attuned to the act of worship), and be sincere in the Du`a’. Afterwards, it is permissible to consult
( Part No : 8, Page No: 162)
reliable and experienced people. When you feel that your heart feels at ease with one of the two possibilities, this is the sign that this is what Allah has chosen for you.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and his Companions!
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From the book of Shiekh Mashoor AL Salman Clarified Ruling Of Mistakes in Salat
Pages 381
[63] Mistakes done in Salātul Istikhārah:
When doing Salātul Istikhārah, one does not have to do anything but to perform Salāt and recite the affirmed du‘ā’ in a manner similar to any other du‘ā’ in order to fulfill what one intends to do or leaves it. Accordingly, scholars affirmed that [after performing this Salāt] one should start doing the thing he finds his heart inclined to and should not depend on seeing a dream nor should one ask others to perform it on his behalf; it is just a kind of du‘ā’ in which a muslim asks for Allāh’s () help to guide him to that which is good. Once a muslim’s heart is willing to tread a certain path which turns to be successful, he would certainly feel satisfied and happy. If not, he would know that goodness is not in the path he chose and would also feel satisfied and thank Allāh () for it.(1)
[1/63] A common mistake:
Some people believe that Salātul Istikhārah is not valid unless others do it on their behalf and it should be followed by a dream. This is indeed a sheer extremism that Allāh () never enjoined nor did His prophet’s () Sunnah preach. This extremism was born out from exaggeration -that should be avoided- which led to abandoning one of the greatest of the prophet’s () Sunnan and hence the loss of rewards and blessings. O, dear muslim brother, ask for Allāh’s () guidance in all your affairs and He () will surely guide you to that which is good.He () made asking for his help so easy; just recite the du‘ā’ after performing any [two Rak‘ahs] Nāfilah Salāt or perform two Rak‘ahs especially for this purpose and surely you will be granted more rewards and blessings.
(1) There is disagreement amongst scholars regarding repeating Salātul Istikhārah in case one could not decide which way to tread nor was his heart pleased with either doing what he intended to do or abandoning it. There is not, however, any affirmed proof that states the legality of repeating it. See: “Naylul Awtār” (vol. 3 / p. 90).
Chapter Seven
And never do what other people usually do of extremism or asking others to do it on their behalf; just take hold of the prophet’s () Sunnah and you will surely be guided and succeed in this world and in the Hereafter. Indeed, how fortune he is who performs it and participate in its revivification amongst muslims.(1)
[2/63] After doing Salātul Istikhārah, do whatever pleases your heart. Never do that which you intended to do before doing the Salāt; you should abandon such an intention otherwise you would not be asking for Allāh’s () guidance but your own desires - we seek Allāh’s () refuge from that. One should be sincere when asking Allāh’s () guidance, feeling free from one’s own knowledge and power and attributing them to Allāh () alone. Once one does that, he has been free from his own desires.(2)
Regretfully, many people are not well acknowledged with the legal Salātul Istikhārah; consequently, they invented many ways of doing it, none of which is affirmed in the Qur’ān nor the Sunnah, not even reported that any of the righteous Salaf to have done them. These forged ways are frequently practiced, and when one preaches the legal one which the prophet () used to practice, foul tongues will soon severely whip his back and will be considered as an extremist renegade. Indeed, there is no power nor might but with Allāh (). The following paragraphs present some of these forged ways of doing Salātul Istikhārah:
[3/63] Believing in setting a condition prior to doing Salātul Istikhārah; that is if the matter one wishes to do is good one would see a green or a white colour in one’s dreams. And if the matter is evil one would see a red or a black colour. (1) “Al-Madkhal” (vol. 3 / p. 90) by Ibnil Hāj, “Hadyun Naby Fis Salawātil Khāmssah” (pp. 222-3) and “Ad-Dīnul Khālis” (vol. 5 / pp. 245-…)
(2) “Naylul Awtār” (vol. 3 / p. 90) with little editing. Miscellaneous Mistakes
- 385 -
[4/63] Using the rosary by the one who needs Allāh’s () guidance or others make it for him. One holds the rosary and then presents one’s need secretly then gathers some of its beads in one’s hand and counts them. If the number of the beads is an odd one, one would not fulfill what he had intended to do. If the number is an even one, one would consider this as a good sign and would do what he had born in his intention. Indeed, what is the difference between this way and that which the people of Jāhiliyyah used to practice, i.e. the Tiyarah, which is totally prohibited in our Shar‘. [5/63] The cup way. A cup of coffee is made by a man or a woman for the one who needs the Istikhārah. The later drinks the cup of coffee offered to him, then tips it over and after a while gives it to the former to “read” it for him. The former looks inside the cup after the leftover has made different shapes and lines –just like any liquid left over does. Then the “reader” starts making up different stories for the former and fills his head with legends!![6/63] Using necromancy [fortunetelling]. It is done by placing a cup full of water on a special person’s hand which has special lines. This process is done on a certain day of the week. Then the fortune-teller starts humming with unrecognized words calling some of the Jinns in order to bring the thief [as is usually done or tell him about the robery].
[7/63] Using the sand. It is done by drawing disconnected lines on the sand, then they are counted in a special mathematical way known to those who practice this way. At the end, the fortune-teller gets to know the person’s sign [of the zodiac] and picks out all the information about this sign from a certain book he brought for such a purpose. Then he tells the person about the latter’s past and future events -as he claims. Those people with similar signs are told the same thing.
[8/63] Using the palm. In this way the fortune-teller claims to have the ability of reading one’s palm through diagnosing and analysing its lines and starts telling others about their future.
Chapter Seven
- 386 -
[9/63] Using the Mushaf. One opens the Mushaf randomly, if one’s eyes fell on an Ayah that talks about mercy, he would do the thing he wishes, otherwise he won’t. [10/63] Some people go to Shaikhs and righteous people to do the Istikhārah on their behalf which is a mistake!! No doubt that those of sound sense could easily realize that all these ways are part of the forbidden fortune telling believing in which is one of the grievous sins as the ‘Ulamah strongly stated.(1)
The prophet () forbade it saying: ‘Whoever attends a fortune teller or a soothsayer and believes whatever he says [the former] has indeed disbelieved in that which was revealed on Muhammad ()’.(2) He () also said: ‘Whoever attends a fortune teller, asks him about any thing and believes him, his Salāt would not be accepted for forty days’.(3)
I wonder how could people seek such nonsense and falsehood and get away from the prophet’s () guidance??! It is worth-mentioning here that some people violate the manner in which Salāt is done such as: adding the du‘ā false statements or believing in the necessity of setting conditions before doing the Salāt: such as doing it in matter one is confused about, reciting the du‘ā while doing Sujūd … et.
Another mistake people make after doing Salātūl Istikhārah is saying: ‘We made Istikhārah and got no benefit’ or other
(1) See: “Al-Kbā’ir”, Grievous Sin (no. 41) (p. 141).
(2) Narrated by: Ahmad in “Al-Musnad” (vol. 2 / pp. 408, 429, 476), Abū Dāwūd in “As-Sunnan” (vol. 4 / p. 15) (no. 3904), Ad-Dārimī in “As-Sunnan” (vol. 1 / p. 259), At-Tirmithī in “Al-Jāmi‘” (vol. 1 / pp. 242-3) (no. 135), Ibn Mājah in “As-Sunnan” (vol. 1 / p. 209) (no. 639), Ibnil Jārūd in “Al-Muntaqā” (p. 58), Al-Hākim in “Al- Mustadrak” (vol. 1 / p. 8) and Al-Baihaqī in “As-Sunnan Al-Kubrā” (vol. 8 / p. 135).
Al-Hākim considered the Hadīth as authentic in his “Al-Mustadrak” with which Ath-Thahabī agreed in his “At-Takhlīs” and “Al-Kabā’ir” (p. 141) and so did Al- ‘Irāqī in his “’Amālī” -as reported in “Faydul Qadīr” (vol. 6 / p. 23). (3) Narrated by: Muslim in his “Sahīh” (vol. 4 / p. 1751) (no. 2230).
Miscellaneous Mistakes - 387 -
Statements that indicate that one is not fully submitted to Allāh’s () will. In his “Al-Fawā’id” (p. 174), Ibn Al-Qayyim said: ‘The warm hearted father always does that which is best for his son; he would even cut one of his organs if necessary. And he would deprive him sometimes from money or desires if this is for his own good. Allāh () the All-wize and Most merciful who always showers
His creatures with mercy when afflicting them with misfortune for their own good. Only those with deep faith in Allāh () would understand and believe in this, unlike those who lack knowledge in Allāh’s perfect names and attributes and resorted instead to their deficient minds, such would gain nothing at all.
Those who believe deeply in Allāh () and His perfect knowledge would feel content in this world and in the hereafter when they would live in Paradise. This what truly means to believe in Allāh (), and accept Islām as one’s religion and Muhammad as our messenger’.
Salat-ul-Istikharah
Fatwa no. 14326
Q: Our Prophet (peace be upon him) taught us Salat-ul-Istikharah (Prayer for guidance); I hope that Your Eminence would point out to us the conditions concerning anyone who performs Istikharah in behalf of another person, if this is permissible.
A: It is prescribed for every person to perform Salat-ul-Istikharah for themselves, and it is not permissible on part of a certain person to perform it in behalf of another.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta’
Member
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`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz
http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=11384&PageNo=1&BookID=7
Q 1: If one performs Salat-ul-Istikharah (prayer for guidance) before proceeding with an important matter such as marriage, applying for a job, etc. then begins to comply with the direction of such Salah (Prayer), can one be afflicted by evil or any calamity after that? If so, what must be done in this case?
A: Performing Salat-ul-Istikharah is enjoined for matters wherein a person is unclear. The aim of Salat-ul-Istikharah is to leave one’s affairs to Allah (may He be Glorified and Exalted) and ask Him
( Part No : 6, Page No: 157)
to choose what is best for one’s faith and worldly matters. However, if a person performs Salat-ul-Istikharah after which there is a negative result; it must be understood that this is for achieving a wisdom that Allah wills and that in the negative result there is real goodness.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
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`Abdul-`Aziz ibn `Abdullah ibn Baz
http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=11385&PageNo=1&BookID=7
Q: First, is it permissible to intend to pray Salat-ul-Istikharah (prayer for guidance) after starting to pray the Sunnah Ratibah (supererogatory Prayer performed on a regular basis) or Nafila (supererogatory) Salah such as Tahiyyat-ul-Masjid (two-unit-Prayer to greet the mosque)? Or Should my intention be specifically for offering Salat-ul-Istikharah only?
Second, is it permissible to raise the hands while performing Du`a’ (supplication)?
Third, is it permissible for me to offer Salat-ul-Istikharah for more than one matter?
Fourth, is it permissible for me to perform Du`a’-ul-Istikharah (supplication for guidance) regarding the time of offering `Umrah (lesser pilgrimage), such as saying: “O’ Allah, if You know that there is goodness in my going to perform `Umrah on that night, and then state a certain time”; or is Istikharah itself not related to acts of obedience and their time of performance?
Fifth, is it true concerning what people say that if a person offers Du`a’-ul-Istikharah, they will see in a dream or feel inner relief or abhorrence towards the matter for which they made Istikharah; then act according to what they feel assured about. What is the benefit in knowing that
( Part No : 6, Page No: 158)
all goodness is in acting according to what results from Istikharah?
I ask Allah with His Most-High Names and Most Beautiful Attributes to bless you and admit you to Jannah (Paradise) with the Prophets, the Siddiqûn (followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddîq may Allah be pleased with him), the martyrs, and the righteous. And how excellent these companions were!
A: First, Salat-ul-Istikharah (prayer for guidance) should be independent, as the Prophet (peace be upon him) said: If anyone of you intends to do something, they should offer a two-Rak‘ah prayer other than the compulsory prayers…
Second, It is permissible for you while offering Du`a’-ul-Istikharah to raise the hands, because the Prophet (peace be upon him) used to do so on passionately offering Du`a’ (supplication).
Third, It is permissible for one to offer a single Istikharah for more than one matter.
Fourth, As far as `Umrah is concerned, you should perform Istikharah concerning the time of performing it, not whether to perform it or not.
Fifth, There is no validity to what is said that Istikharah is related to having a particular vision; rather, one should act upon the matter which one’s heart is receptive to, and vice versa. This is the correct manner to either go ahead with a certain matter or not.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
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Saturday, November 21, 2009
Thank you for being a part of my life,
People come into your life for a reason, a season or a lifetime.
When you know which one it is, you will know what to do for that person.
When you know which one it is, you will know what to do for that person.
When someone is in your life for a REASON, it is usually to meet a need you have expressed.
They have come to assist you through a difficulty, to provide you with guidance and support,
to aid you physically, emotionally or spiritually.
They may seem like a godsend and they are.
They are there for the reason you need them to be.
Then, without any wrongdoing on your part or at an inconvenient time,
this person will say or do something to bring the relationship to an end.
Sometimes they die. Sometimes they walk away.
Sometimes they act up and force you to take a stand.
What we must realize is that our need has been met, our desire fulfilled, their work is done.
The prayer you sent up has been answered and now it is time to move on..
Some people come into your life for a SEASON, because your turn has come to share, grow or learn.
They bring you an experience of peace or make you laugh.
They may teach you something you have never done.
They usually give you an unbelievable amount of joy.
Believe it, it is real. But only for a season.
They bring you an experience of peace or make you laugh.
They may teach you something you have never done.
They usually give you an unbelievable amount of joy.
Believe it, it is real. But only for a season.
LIFETIME relationships teach you lifetime lessons,
things you must build upon in order to have a solid emotional foundation.
Your job is to accept the lesson,
love the person and put what you have learned to use in all other relationships and areas of your life.
things you must build upon in order to have a solid emotional foundation.
Your job is to accept the lesson,
love the person and put what you have learned to use in all other relationships and areas of your life.
Thank you for being a part of my life,
whether you were a reason, a season or a lifetime.
whether you were a reason, a season or a lifetime.
Ten ways to increase happiness in marriage!
Ten ways to increase happiness in marriage!
http://aa.trinimuslims.com/showthread.php?t=1759
http://aa.trinimuslims.com/showthread.php?t=1759
Ten ways to increase happiness in marriage!
The young and excited bride-and-groom-to-be; ecstatic about the upcoming wedding and marriage and the joy that it will bring.
Three to six months later, reality has set in and both spouses realize that marriage is no easy task, but one that takes a great deal of effort and patience. The following are tips for both wives and husbands, to help make the task a little less daunting, and to increase the many rewards that are possible in such a marvelous and complex relationship.
Enter the Marriage with the Right Intention and Renew this Often
Both spouses should enter the marriage with the pure intention of pleasing Allah, subhanahu wa ta'ala, in order to receive His grace and blessings. The marriage itself then becomes an act of worship and one for which both spouses will be rewarded. Allah will be pleased with them and this will be the most critical element in ensuring peace, stability and happiness throughout the marital life. It is also important to realize that when an act of worship is continued over a long period of time, it becomes necessary to renew one's intention often to remain on the correct path and to obtain the most benefit.
Remember that Your Spouse is also Your Brother or Sister in Islam
Too often Muslims treat other people outside the home with kindness and sincerity, but then behave in a very different manner when it comes to their own spouses. Muslims should always remember that one's spouse is also another brother or sister in Islam and that the rights and duties that apply to the general brotherhood (sisterhood) of Islam, should also form the basis of the marital relationship. Obviously, a spouse has rights beyond these, but there should be a clear understanding of the rights of brotherhood (sisterhood) and adherence to these principles.
Do Not Hold Unrealistic Expectations
Before marriage, people often have unrealistic ideas about their spouse-to-be, expecting perfection in all aspects. This rarely, if ever, plays out in reality and can lead to unnecessary problems and concerns. We should recall that Allah, subhanahu wa ta'ala, created humans as imperfect beings, which means that many mistakes will be made throughout a lifetime. By turning the table and expecting imperfection, we will be pleasantly surprised and pleased when our spouse is much more than we ever hoped for. This, in turn, will lead to contentment within the marriage.
Emphasize the Best in Your Spouse
Since no one is endowed with all of the best qualities, emphasis should be placed on the positive qualities that a spouse possesses. Encouragement, praise, and gratitude should be expressed on a regular basis, which will strengthen these qualities and be beneficial in developing others. An attempt should be made to overlook or ignore negative characteristics, as the Prophet, sallallahu alayhe wa sallam, said, "A believing man should not have any malice against a believing woman. He may dislike one characteristic in her, but may find another in her which is pleasing." (Muslim)
Be Your Mate's Best Friend
Try to think of what a best friend means and be one to your spouse. This may mean sharing interests, experiences, dreams, failures and upsets. It may involve understanding a spouse's likes and dislikes and attempting to please him or her in any way possible. A best friend is also usually someone that can be confided to trusted, and relied upon. A spouse should be the kind of friend that one would want to keep throughout life.
Spend Quality Time Together
It is not enough to share meals, chores and small talk together. Spouses should also find time to focus on strengthening the relationship. Often couples get busy with their own separate tasks and forget about working on one of the most important elements in life. Quality time may be anything from having a quiet, profound conversation to going for a nice long nature walk, to sharing a special hobby or project. Both spouses should enjoy the particular option chosen and distractions should be kept to a minimum.
Express Feelings Often
This is probably a very "Western" concept and one that some people may have difficulty fulfilling, but it is important to be open and honest about one's feelings, both positive and negative. The lines of communication should always be open and any concerns should be brought to the attention of the other spouse as soon as they arise. The rationale of this is that what begins as a simple concern may grow into a major problem if it is not addressed quickly and properly. The "silent treatment" has never been the remedy for anything.
Admit to Mistakes and ask for Forgiveness
Just as we ask Allah to forgive us when we make mistakes, we should also do the same with our spouses. The stronger person is the one who can admit when he or she is wrong, request pardon from the other, and work hard to improve his/her aspects that are in need of change. When a person is unwilling to do this, there will be little growth and development in the marriage.
Never Bring up Mistakes of the Past
It can be very hurting for another person to be reminded of past mistakes. In Islam, it is generally not recommended to dwell on the past. One may remember errors that were made so that they are not repeated, but this should not be done excessively. Certainly, as humans, we are not in the position to judge another person. Advice may be given, but not in a harmful manner.
Surprise Each Other at Times
This may entail bringing home a small gift or flowers, preparing a special meal, dressing up and beautifying oneself (this is not only for women), or sending a secret note in a lunchbox. A little imagination will go a long way here. The idea is to spice up the marriage and avoid getting into a dull routine that may negatively affect the marriage.
Have a Sense of Humour
This particular aspect can go a long way in preventing arguments and brightening the atmosphere of the home. Life is a constant stream of challenges and tests, and to approach it in a light-hearted manner will help to make the journey smoother and more enjoyable. You may also find that your spouse enjoys this characteristic and looks forward to spending time with you because of it.
Quick Tips for Discussions and Disagreements:
The young and excited bride-and-groom-to-be; ecstatic about the upcoming wedding and marriage and the joy that it will bring.
Three to six months later, reality has set in and both spouses realize that marriage is no easy task, but one that takes a great deal of effort and patience. The following are tips for both wives and husbands, to help make the task a little less daunting, and to increase the many rewards that are possible in such a marvelous and complex relationship.
Enter the Marriage with the Right Intention and Renew this Often
Both spouses should enter the marriage with the pure intention of pleasing Allah, subhanahu wa ta'ala, in order to receive His grace and blessings. The marriage itself then becomes an act of worship and one for which both spouses will be rewarded. Allah will be pleased with them and this will be the most critical element in ensuring peace, stability and happiness throughout the marital life. It is also important to realize that when an act of worship is continued over a long period of time, it becomes necessary to renew one's intention often to remain on the correct path and to obtain the most benefit.
Remember that Your Spouse is also Your Brother or Sister in Islam
Too often Muslims treat other people outside the home with kindness and sincerity, but then behave in a very different manner when it comes to their own spouses. Muslims should always remember that one's spouse is also another brother or sister in Islam and that the rights and duties that apply to the general brotherhood (sisterhood) of Islam, should also form the basis of the marital relationship. Obviously, a spouse has rights beyond these, but there should be a clear understanding of the rights of brotherhood (sisterhood) and adherence to these principles.
Do Not Hold Unrealistic Expectations
Before marriage, people often have unrealistic ideas about their spouse-to-be, expecting perfection in all aspects. This rarely, if ever, plays out in reality and can lead to unnecessary problems and concerns. We should recall that Allah, subhanahu wa ta'ala, created humans as imperfect beings, which means that many mistakes will be made throughout a lifetime. By turning the table and expecting imperfection, we will be pleasantly surprised and pleased when our spouse is much more than we ever hoped for. This, in turn, will lead to contentment within the marriage.
Emphasize the Best in Your Spouse
Since no one is endowed with all of the best qualities, emphasis should be placed on the positive qualities that a spouse possesses. Encouragement, praise, and gratitude should be expressed on a regular basis, which will strengthen these qualities and be beneficial in developing others. An attempt should be made to overlook or ignore negative characteristics, as the Prophet, sallallahu alayhe wa sallam, said, "A believing man should not have any malice against a believing woman. He may dislike one characteristic in her, but may find another in her which is pleasing." (Muslim)
Be Your Mate's Best Friend
Try to think of what a best friend means and be one to your spouse. This may mean sharing interests, experiences, dreams, failures and upsets. It may involve understanding a spouse's likes and dislikes and attempting to please him or her in any way possible. A best friend is also usually someone that can be confided to trusted, and relied upon. A spouse should be the kind of friend that one would want to keep throughout life.
Spend Quality Time Together
It is not enough to share meals, chores and small talk together. Spouses should also find time to focus on strengthening the relationship. Often couples get busy with their own separate tasks and forget about working on one of the most important elements in life. Quality time may be anything from having a quiet, profound conversation to going for a nice long nature walk, to sharing a special hobby or project. Both spouses should enjoy the particular option chosen and distractions should be kept to a minimum.
Express Feelings Often
This is probably a very "Western" concept and one that some people may have difficulty fulfilling, but it is important to be open and honest about one's feelings, both positive and negative. The lines of communication should always be open and any concerns should be brought to the attention of the other spouse as soon as they arise. The rationale of this is that what begins as a simple concern may grow into a major problem if it is not addressed quickly and properly. The "silent treatment" has never been the remedy for anything.
Admit to Mistakes and ask for Forgiveness
Just as we ask Allah to forgive us when we make mistakes, we should also do the same with our spouses. The stronger person is the one who can admit when he or she is wrong, request pardon from the other, and work hard to improve his/her aspects that are in need of change. When a person is unwilling to do this, there will be little growth and development in the marriage.
Never Bring up Mistakes of the Past
It can be very hurting for another person to be reminded of past mistakes. In Islam, it is generally not recommended to dwell on the past. One may remember errors that were made so that they are not repeated, but this should not be done excessively. Certainly, as humans, we are not in the position to judge another person. Advice may be given, but not in a harmful manner.
Surprise Each Other at Times
This may entail bringing home a small gift or flowers, preparing a special meal, dressing up and beautifying oneself (this is not only for women), or sending a secret note in a lunchbox. A little imagination will go a long way here. The idea is to spice up the marriage and avoid getting into a dull routine that may negatively affect the marriage.
Have a Sense of Humour
This particular aspect can go a long way in preventing arguments and brightening the atmosphere of the home. Life is a constant stream of challenges and tests, and to approach it in a light-hearted manner will help to make the journey smoother and more enjoyable. You may also find that your spouse enjoys this characteristic and looks forward to spending time with you because of it.
Quick Tips for Discussions and Disagreements:
- Begin with the intention to resolve the issue. If both spouses have this intention and plan to consult together, it is more likely that there will be a successful resolution.
Remember that it takes two to quarrel. If only one person chooses not to argue, there will be no argument. Generally, the one who is wrong does most of the talking.
Both spouses should not be angry at the same time. If one of the spouses becomes upset, it is best if the other tries to remain calm and collected.
Never yell at each other unless the house is on fire. Of course, house fires do not occur very frequently; yelling should occur at about the same rate.
Never go to sleep with an argument unsettled. This is one of the worst things that can happen in a marriage and should be avoided as much as possible. This allows hurt feelings and thoughts to linger and generally exacerbates the problem.
If one spouse needs to win, let it be your mate. Do not focus on winning yourself; this is the main reason that discussions tend to become heated.
What is the ruling regarding the removal of hair from a woman's face?
Question: What is the ruling regarding the removal of hair from a woman's face?
Answer: If she has a beard or hair on her cheek there is no problem in removing this. As for the hair above the eyes i.e. the eyebrows, it is not permissible that she should remove any of it for any reason, whether it be for beautification or otherwise.
Title of Lecture: The Four Principles by Muhammad ibn Abdul-Wahhaab
Date of the Lecture: April 1, 2006
Listen to Lecture: Click Here (Class #4)
Read the Transcribed Lecture: Click Here
Answer: If she has a beard or hair on her cheek there is no problem in removing this. As for the hair above the eyes i.e. the eyebrows, it is not permissible that she should remove any of it for any reason, whether it be for beautification or otherwise.
Answered by: Abdullaah Abdur-Rahmaan Al-Ghudayyaan
Title of Lecture: The Four Principles by Muhammad ibn Abdul-Wahhaab
Date of the Lecture: April 1, 2006
Listen to Lecture: Click Here (Class #4)
Read the Transcribed Lecture: Click Here
Marriage, Casts and Compatibility
Marriage, Casts and Compatibility
By Shaykh 'Abdul-'Azeez bin Baaz 1
[COMPATIBILITY IS ONLY BASED UPON RELIGION AND PIETY]
From the evil and reprehensible matters is that some who claim to be from Banu Haashim (i.e. claim to be a Sayyid; someone related to the Prophet sallallaahu 'alayhi wa sallam's family) say that there is no kafaa'ah (marriage compatibility) between them and someone from outside of their own clan. So they do not get married outside of their clan, nor allow anyone from outside of their clan to marry them. This is a great error, a monstrous ignorance, oppression against the woman, and it is a legislation which neither Allaah nor His Messenger sallallaahu 'alayhi wa sallam legislated or prescribed. Rather, Allaah - the Most High - said:
"O mankind! We have created you from a male and female, and have made you into nations and tribes; that you may know one another, Indeed the most noblest of you with Allaah is the one who has the most taqwaa (piety, fear, and obedience of Allaah)." [Soorah al-Hujuraat 49:13].
"Indeed the Believers are but brothers." [Soorah al-Hujuraat 49: 10].
"The Believers - men and women - are allies and protectors, one to another." [Soorah at-Tawbah 9:71].
"So their Lord accepted from them their supplication, and responded: Never will I allow to be lost the actions of any of you, be they male or female. You are one to another." [Soorah Aal-'lmraan 3:195].
Allaah's Messenger sallallaahu 'alayhi wa sallam said: "Indeed there is no excellence for an arab over a non-arab, nor for a non-arab over on arab, nor for a white person over a black one, nor for a black person over a white one, except through taqwaa (piety and obedience to Allaah). The people are from Aadam, and Aadam was from earth."2
The Prophet sallallaahu 'alayhi wa sallam also said: "Indeed my awliyaa (friends and allies) are not the tribe of so and so. Rather my friends and allies are the muttaqoon (those who possess taqwaa) - wherever they may be."3
The Prophet sallallaahu 'alayhi wa sallam said: "If there comes to you a person whose Religion and character are pleasing to you, then marry him (i.e. give the girl in marriage to him). If you do not do this, there will be Fitnah (trial and discord) and greet fasad (corruption) upon the earth." This was related by at-Tirmidhee and others, with a hasan isnaad (good chain of narration).4
The Prophet sallallaahu 'alayhi wa sallam married Zaynab bint Jahsh of the Quraysh (i.e. the Prophet's clan) to Zayd ibn Haarithah, his freed slave. He married Faatimah bint Qays from the Quraysh clan, to Usaamah, the son of Zayd. Bilaal ibn Rabaah, the Ethiopian married the sister of 'Abdur-Rahmaan ibn 'Awf of the Quraysh. So the purpose here is to explain the falsehood of those who claim that it is forbidden, or detested, for someone from the Prophet's sallallaahu 'alayhi wa sallam's clan to marry outside of that clan or tribe. Rather, what it is obligatory in this matter is to consider only Religion as the compatibility factor. So the Prophet sallallaahu 'alayhi wa sallam distanced Abu Taalib and Abu Lahab (his uncles) - because they were not Muslims and drew near Salmaan the Persian, Suhayb the Roman, and Bilaal the Ethiopian. This is because they possessed eemaan (faith) and piety, and they followed the Prescribed Laws and traversed the Straight Path. Thus, whosoever adopts this false and ignorant practice of barring Haashmee women from marrying from outside of their clan or tribe, will only achieve blameworthy results; such as corruption of the people, or adversely affecting the birth-rates, even though Allaah - the Most High - said:
"And marry those amongst you who are single, and the righteous from your slaves. If they be poor, Allaah will enrich them out of His Bounty, And Allaah is all-Sufficient for His creation, the all-Knowing about their state." [Soorah an-Noor 24:32].
So He commanded to marry those that are single, and to marry all other categories of Muslims - irrespective of whether they be rich or poor. Thus, since the Islaamic Sharee'ah urges and encourages the institution of marriage. So the Muslims should hasten to fulfill this command of Allaah and of His Messenger sallallaahu 'alayhi wa sallam when he said: "O youths! Whosoever amongst you has the ability to marry, then let him do so; for it lowers the gaze and restrains the private parts. But whosoever does not have the ability then let him take to fasting; for indeed it is a shield for him." Its authenticity has been agreed upon.5 Thus, it is incumbent upon the guardians to fear Allaah concerning their guardianship, since it is an amaanah (trust and responsibility) around their necks, and Allaah will question them concerning this trust.
So it is upon them to hasten in getting their daughters, sons, and sisters married, to the extent that this task has taken full effect in life, and the corruption and harms of not doing so have been minimised. And it is known that when women are prevented from getting married, or if their marriage is delayed and deferred, then this is a cause for calamities to occur, a cause for shameful moral crimes to take place, and a cause for a decline in standards of behaviour. So - O worshippers of Allaah - it is upon you to fear Allaah regarding your own selves, and with regards to the daughters, sisters, and other women whom Allaah has been placed under your charge and authority, and that the Muslims should come in order to realise the good and the happiness for the society, and to follow the path that will increase the good and lessen the crimes. And you should know that you will all be questioned and held to account about your actions, as Allaah - the Most High - said:
"By your Lord! We shall call them all to account for all that they used to do." [Soorah al-Hijr 15:92].
And Allaah - the Mighty and Majestic - said:
"And to Allaah belongs all that is in the heavens and the earth, that He may punish those who do evil with that which they have done; and reward those who do good with Paradise which is best." [Soorah an-Najm 53:31].
So hasten in getting your sons and daughters married, following in the footsteps of your Prophet sallallaahu 'alayhi wa sallam, and the footsteps of the noble Sahaabah (Companions) radiallaahu 'anhum, and all those who follow their path and guidance. I also advise you all not to seek excessive sums for the mahr (dowry), but rather be moderate in this, and that you strive to select pious and righteous people for marriage.
We ask Allaah to grant us the understanding of the Religion; grant us firmness upon it; and that He protects us and all the Muslims from the evil promptings of our own souls, and our evil resultant actions; and that He keeps away from us the deviating trials and discords, whether open or hidden. And We ask Allaah also to correct all those who have a position of authority over the affairs of the Muslims, and that He rectifies them. Indeed he is the One having the power to do so. And may Allaah extol and send blessings of peace upon Muhammad, and upon his Family, Companions and all those who follow them.
1. Majmoo' Fataawaa wa Maqaalaat Mutanawwi'ah (3/100- 103).
2. Saheeh: Related by Ahmad (5/411). It was authenticated by Ibn Taymiyyah in Kitaabul-lqtidaa (p.69).
3. Related by al-Bukhaaree (10/351) and Muslim (no.215), from 'Amr ibn al 'Aas radiallaahu 'anhu.
4. Hasan: Related by at-Tirmidhee (no.1085), from Abu Haatim al-Muzanee and Abu Hurayrah radiallaahu 'anhumaa. It was authenticated by al-Albaanee in Irwaa'ul-Ghaleel (no.1868).
5. Related by al-Bukhaaree (4/106) and Muslim (no.1400), from Ibn Mas'ood radiallaahu 'anhu.
By Shaykh 'Abdul-'Azeez bin Baaz 1
[COMPATIBILITY IS ONLY BASED UPON RELIGION AND PIETY]
From the evil and reprehensible matters is that some who claim to be from Banu Haashim (i.e. claim to be a Sayyid; someone related to the Prophet sallallaahu 'alayhi wa sallam's family) say that there is no kafaa'ah (marriage compatibility) between them and someone from outside of their own clan. So they do not get married outside of their clan, nor allow anyone from outside of their clan to marry them. This is a great error, a monstrous ignorance, oppression against the woman, and it is a legislation which neither Allaah nor His Messenger sallallaahu 'alayhi wa sallam legislated or prescribed. Rather, Allaah - the Most High - said:
"O mankind! We have created you from a male and female, and have made you into nations and tribes; that you may know one another, Indeed the most noblest of you with Allaah is the one who has the most taqwaa (piety, fear, and obedience of Allaah)." [Soorah al-Hujuraat 49:13].
"Indeed the Believers are but brothers." [Soorah al-Hujuraat 49: 10].
"The Believers - men and women - are allies and protectors, one to another." [Soorah at-Tawbah 9:71].
"So their Lord accepted from them their supplication, and responded: Never will I allow to be lost the actions of any of you, be they male or female. You are one to another." [Soorah Aal-'lmraan 3:195].
Allaah's Messenger sallallaahu 'alayhi wa sallam said: "Indeed there is no excellence for an arab over a non-arab, nor for a non-arab over on arab, nor for a white person over a black one, nor for a black person over a white one, except through taqwaa (piety and obedience to Allaah). The people are from Aadam, and Aadam was from earth."2
The Prophet sallallaahu 'alayhi wa sallam also said: "Indeed my awliyaa (friends and allies) are not the tribe of so and so. Rather my friends and allies are the muttaqoon (those who possess taqwaa) - wherever they may be."3
The Prophet sallallaahu 'alayhi wa sallam said: "If there comes to you a person whose Religion and character are pleasing to you, then marry him (i.e. give the girl in marriage to him). If you do not do this, there will be Fitnah (trial and discord) and greet fasad (corruption) upon the earth." This was related by at-Tirmidhee and others, with a hasan isnaad (good chain of narration).4
The Prophet sallallaahu 'alayhi wa sallam married Zaynab bint Jahsh of the Quraysh (i.e. the Prophet's clan) to Zayd ibn Haarithah, his freed slave. He married Faatimah bint Qays from the Quraysh clan, to Usaamah, the son of Zayd. Bilaal ibn Rabaah, the Ethiopian married the sister of 'Abdur-Rahmaan ibn 'Awf of the Quraysh. So the purpose here is to explain the falsehood of those who claim that it is forbidden, or detested, for someone from the Prophet's sallallaahu 'alayhi wa sallam's clan to marry outside of that clan or tribe. Rather, what it is obligatory in this matter is to consider only Religion as the compatibility factor. So the Prophet sallallaahu 'alayhi wa sallam distanced Abu Taalib and Abu Lahab (his uncles) - because they were not Muslims and drew near Salmaan the Persian, Suhayb the Roman, and Bilaal the Ethiopian. This is because they possessed eemaan (faith) and piety, and they followed the Prescribed Laws and traversed the Straight Path. Thus, whosoever adopts this false and ignorant practice of barring Haashmee women from marrying from outside of their clan or tribe, will only achieve blameworthy results; such as corruption of the people, or adversely affecting the birth-rates, even though Allaah - the Most High - said:
"And marry those amongst you who are single, and the righteous from your slaves. If they be poor, Allaah will enrich them out of His Bounty, And Allaah is all-Sufficient for His creation, the all-Knowing about their state." [Soorah an-Noor 24:32].
So He commanded to marry those that are single, and to marry all other categories of Muslims - irrespective of whether they be rich or poor. Thus, since the Islaamic Sharee'ah urges and encourages the institution of marriage. So the Muslims should hasten to fulfill this command of Allaah and of His Messenger sallallaahu 'alayhi wa sallam when he said: "O youths! Whosoever amongst you has the ability to marry, then let him do so; for it lowers the gaze and restrains the private parts. But whosoever does not have the ability then let him take to fasting; for indeed it is a shield for him." Its authenticity has been agreed upon.5 Thus, it is incumbent upon the guardians to fear Allaah concerning their guardianship, since it is an amaanah (trust and responsibility) around their necks, and Allaah will question them concerning this trust.
So it is upon them to hasten in getting their daughters, sons, and sisters married, to the extent that this task has taken full effect in life, and the corruption and harms of not doing so have been minimised. And it is known that when women are prevented from getting married, or if their marriage is delayed and deferred, then this is a cause for calamities to occur, a cause for shameful moral crimes to take place, and a cause for a decline in standards of behaviour. So - O worshippers of Allaah - it is upon you to fear Allaah regarding your own selves, and with regards to the daughters, sisters, and other women whom Allaah has been placed under your charge and authority, and that the Muslims should come in order to realise the good and the happiness for the society, and to follow the path that will increase the good and lessen the crimes. And you should know that you will all be questioned and held to account about your actions, as Allaah - the Most High - said:
"By your Lord! We shall call them all to account for all that they used to do." [Soorah al-Hijr 15:92].
And Allaah - the Mighty and Majestic - said:
"And to Allaah belongs all that is in the heavens and the earth, that He may punish those who do evil with that which they have done; and reward those who do good with Paradise which is best." [Soorah an-Najm 53:31].
So hasten in getting your sons and daughters married, following in the footsteps of your Prophet sallallaahu 'alayhi wa sallam, and the footsteps of the noble Sahaabah (Companions) radiallaahu 'anhum, and all those who follow their path and guidance. I also advise you all not to seek excessive sums for the mahr (dowry), but rather be moderate in this, and that you strive to select pious and righteous people for marriage.
We ask Allaah to grant us the understanding of the Religion; grant us firmness upon it; and that He protects us and all the Muslims from the evil promptings of our own souls, and our evil resultant actions; and that He keeps away from us the deviating trials and discords, whether open or hidden. And We ask Allaah also to correct all those who have a position of authority over the affairs of the Muslims, and that He rectifies them. Indeed he is the One having the power to do so. And may Allaah extol and send blessings of peace upon Muhammad, and upon his Family, Companions and all those who follow them.
1. Majmoo' Fataawaa wa Maqaalaat Mutanawwi'ah (3/100- 103).
2. Saheeh: Related by Ahmad (5/411). It was authenticated by Ibn Taymiyyah in Kitaabul-lqtidaa (p.69).
3. Related by al-Bukhaaree (10/351) and Muslim (no.215), from 'Amr ibn al 'Aas radiallaahu 'anhu.
4. Hasan: Related by at-Tirmidhee (no.1085), from Abu Haatim al-Muzanee and Abu Hurayrah radiallaahu 'anhumaa. It was authenticated by al-Albaanee in Irwaa'ul-Ghaleel (no.1868).
5. Related by al-Bukhaaree (4/106) and Muslim (no.1400), from Ibn Mas'ood radiallaahu 'anhu.
WHY IS MY DU'AA NOT ANSWERED?
In the Name of Allaah, the Most Merciful, the Bestower of Mercy
Al-Istiqaamah
Rabee'ul-Awwal 1417H / August 1996CE
Issue No.3
WHY IS MY DU'AA NOT ANSWERED?
By the noble Shaykh Muhammad ibn Saalih al-'Uthaymain 1
[Q]: Allaah says: "And your Lord says: Call upon Me and I respond to your supplication." [Soorah Ghaafir 40:60]. So why is it that when a person's du'aa (supplication) is sometimes un-answered?
[A]: "All praise is due to Allaah, Lord of the worlds. May the salaah and salaam (Allaah's blessings of peace) be upon our Prophet Muhammad, and upon his Family and his Companions. I ask Allaah for the ability to be correct in belief, speech and actions, for myself and for my brothers.
Allaah says: "And your Lord says: Call upon Me and I will respond to your supplication. Verily those who are too arrogant to worship Me will enter Hell in humiliation." [Soorah Ghaafir 40:60] The questioner stated that he did indeed make du'aa (supplication) to Allaah - the Mighty and Majestic - but it was not answered by Allaah. So he is in doubt with respect to this noble aayah (verse), in which Allaah promises to answer the one who supplicates to Him, and indeed Allaah - the Most Perfect - never breaks His promise.
So the clarification of this is: that there are certain conditions that need to be fulfilled in order for a supplication to be answered. These conditions are:-
Firstly: Sincerity to Allaah - the Mighty and Majestic. That is to say, one must be sincere in his du'aa (supplication), so he turns to Allaah - the One free of all imperfections - with an attentive heart, being truthful in his turning to Him, knowing that Allaah - the Most Perfect, the Most High - is capable of answering his du'aa (supplication) and hoping that the du'aa will be answered.
Secondly: During du'aa, the caller should feel that he is need to Allaah - the Most Perfect, the Most High - in fact in dire need; and that only Allaah alone answers the supplication of the one in distress and the One who removes evil.
Thirdly: That the one making du'aa should refrain from haraam (unlawful) matters, as this acts as a barrier between the person and his du'aa (supplication) being answered - as has been established in the authentic hadeeth, from the Prophet sallallaahu 'alayhi wa sallam who said: "Indeed Allaah - the Most High - is good and accepts only that which is good. Allaah has ordered the Believers to do that which He commanded the Messengers. Allaah - the Most High - has said: "O you Messengers! Eat of the good things and do righteous actions." [Soorah al-Mu'min 23:51]. And He - the Most High - says: "O you who Believe! Eat of the good things wherewith We have provided you." [Soorah al-Baqarah 2:172] Then he mentioned (the case of) a man who, having journeyed far is disheveled and dusty and who spreads out his hands to the sky (saying): O Lord! O Lord! - whilst his food is unlawful, his drink unlawful and he is nourished unlawfully. So how can he be answered!" 2
So the Prophet sallallaahu 'alayhi wa sallam explained the unlikelihood that this person's du'aa would be answered, even after fulfilling the apparent factors which aid the du'aa being answered. The apparent factors being:-
[i]: Raising ones' hands towards the sky, meaning towards Allaah - the Mighty and Majestic - since Allaah is above the heavens, above His 'Arsh (Throne). Extending the hands out towards Allaah - the Might and Majestic - is amongst the causes of du'aa being responded to, as is shown in the narration from the Prophet sallallaahu 'alayhi wa sallam that he said: "Indeed your Lord is Alive, Most generous. He feels shy that when His servant raises his hands towards Him, calling upon Him, that He should rebuff him empty, having nothing." 3
[ii]: This man called upon Allaah - the Most High - using the name Rabb (Lord). Seeking tawassul (the means of nearness to Allaah) with this name is also regarded as one of the causes for du'aa to be responded to, since the Rabb is the Creator, the Owner, the Governer of all affairs - and the reigns of the Heavens and the earth are in His Hands. Due to this, you will find that most of the supplications made in the noble Qur'aan are by this name: "Our Lord! We have heard the call of one calling us to faith: 'Believe you in the Lord,' and we have believed. Our Lord! Forgive us our sins, and remit from us our evil deeds, and take to Yourself our souls in the company of the righteous. Our Lord! Grant Us what You did promise unto us through Your Messengers, and do not disgrace us on the Day of Judgment, for You never break Your promise. And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, whether male or female." [Soorah Aal-'Imraan 3:193-195]. So tawassul (seeking the means to nearness of Allaah) by this name is one of the causes for the du'aa to be responded to.
[iii]: This man was a traveller, and journeying is often a cause of du'aa to be responded to, because a person feels more in need of Allaah - the Mighty and Majestic - when travelling, than when a person is resident with his family. He was dusty and disheveled, seeming very insignificant in himself, as if the most important thing to him was to implore Allaah and to call upon Him - in any condition he may be - whether dusty and disheveled, or in ease and opulence. Being dusty and disheveled is also instrumental, like in the hadeeth attributed to the Prophet sallallaahu 'alayhi wa sallam in which he said: "Indeed Allaah boasts to the people of the Heaven about the people standing at 'Arafah, saying: Look at My servants who have come to Me dusty and disheveled." 4
However, these factors did not bring about anything, because his food, his nourishment and his clothing were all haraam (unlawful). So the Prophet sallallaahu 'alayhi wa sallam remarked: "So how can he be answered!"
Therefore, if these conditions are not satisfied, then the question concerning the du'aa being answered will seem distant. However, if the conditions are satisfied and the one supplicating is still not answered, then this is due to a wisdom which Allaah - the Mighty and Majestic - knows, and the one supplicating does not know what this wisdom is; and maybe that you like a a thing and it is bad for you.
So when these conditions are fulfilled and the one supplicating is not answered, then either he has been protected from an evil which is greater than what he asked for, or Allaah stores it for him until the Day of Resurrection, and he then gets a greater reward. This is so, because the one who makes the du'aa - calling upon Allaah alone, fulfilling the conditions and not being answered, but rather being saved from a greater evil - is in the position of having carried out the causes yet has been prevented from being answered, and therefore has a two-fold reward. One reward for making du'aa (supplication), and another reward for bearing the trial of not being answered. So that which is greater and more complete is stored for him with Allaah - the Mighty and Majestic.
Also of importance is that the one supplicating should not express dissatisfaction if his du'aa is apparently not being answered, for this action in itself is a reason for the du'aa not being answered - as the Prophet sallallaahu 'alayhi wa sallam said: "A servants du'aa continues to be answered as long as he does not ask for anything sinful or breaking the ties of relations, and as long as he does not become impatient." It was said: How does one become impatient O Messenger of Allaah? He said: "He says: I have supplicated, I have supplicated, yet it has not been answered. He therefore becomes despondent and abandons supplicating." So it is not befitting that the one supplicating should become impatient about being answered, then become disappointed and despondent, and thereby abandon making du'aa. Rather, one should call upon Allaah, since every du'aa you make to Allaah is an act of worship, which brings you closer to Him and increases your reward.
So my brother, you should take to making du'aa (supplication) in all affairs, be it general or specific, in difficulty or in ease. And if it was that supplication was only a means of worshipping Allaah - the One free from all imperfections, the Most High - then that would be sufficient. So it more befitting that a person strives in this - and with Allaah lies the success and the ability.
1. Majmoo' Fataawaa war-Rasaa'il (no.155).
2. Related by Muslim in his Saheeh (no.1015) from Abu Hurayrah radiallaahu 'anhu.
3. Saheeh: Related by Ahmad (5/438) and Abu Daawood (no.1488). It was authenticated by al-Haafidh Ibn Hajar in Fathul-Baaree (11/143).
4. Saheeh: Related by Ibn Hibbaan (no.1006), from 'Abdullaah ibn 'Amr radiallaahu 'anhu. It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami' (no.1868).
5. Related by al-Bukhaaree (11/140) and Muslim (no.2735), from Abu Hurayrah radiallaahu 'anhu.
Al-Istiqaamah
Rabee'ul-Awwal 1417H / August 1996CE
Issue No.3
WHY IS MY DU'AA NOT ANSWERED?
By the noble Shaykh Muhammad ibn Saalih al-'Uthaymain 1
[Q]: Allaah says: "And your Lord says: Call upon Me and I respond to your supplication." [Soorah Ghaafir 40:60]. So why is it that when a person's du'aa (supplication) is sometimes un-answered?
[A]: "All praise is due to Allaah, Lord of the worlds. May the salaah and salaam (Allaah's blessings of peace) be upon our Prophet Muhammad, and upon his Family and his Companions. I ask Allaah for the ability to be correct in belief, speech and actions, for myself and for my brothers.
Allaah says: "And your Lord says: Call upon Me and I will respond to your supplication. Verily those who are too arrogant to worship Me will enter Hell in humiliation." [Soorah Ghaafir 40:60] The questioner stated that he did indeed make du'aa (supplication) to Allaah - the Mighty and Majestic - but it was not answered by Allaah. So he is in doubt with respect to this noble aayah (verse), in which Allaah promises to answer the one who supplicates to Him, and indeed Allaah - the Most Perfect - never breaks His promise.
So the clarification of this is: that there are certain conditions that need to be fulfilled in order for a supplication to be answered. These conditions are:-
Firstly: Sincerity to Allaah - the Mighty and Majestic. That is to say, one must be sincere in his du'aa (supplication), so he turns to Allaah - the One free of all imperfections - with an attentive heart, being truthful in his turning to Him, knowing that Allaah - the Most Perfect, the Most High - is capable of answering his du'aa (supplication) and hoping that the du'aa will be answered.
Secondly: During du'aa, the caller should feel that he is need to Allaah - the Most Perfect, the Most High - in fact in dire need; and that only Allaah alone answers the supplication of the one in distress and the One who removes evil.
Thirdly: That the one making du'aa should refrain from haraam (unlawful) matters, as this acts as a barrier between the person and his du'aa (supplication) being answered - as has been established in the authentic hadeeth, from the Prophet sallallaahu 'alayhi wa sallam who said: "Indeed Allaah - the Most High - is good and accepts only that which is good. Allaah has ordered the Believers to do that which He commanded the Messengers. Allaah - the Most High - has said: "O you Messengers! Eat of the good things and do righteous actions." [Soorah al-Mu'min 23:51]. And He - the Most High - says: "O you who Believe! Eat of the good things wherewith We have provided you." [Soorah al-Baqarah 2:172] Then he mentioned (the case of) a man who, having journeyed far is disheveled and dusty and who spreads out his hands to the sky (saying): O Lord! O Lord! - whilst his food is unlawful, his drink unlawful and he is nourished unlawfully. So how can he be answered!" 2
So the Prophet sallallaahu 'alayhi wa sallam explained the unlikelihood that this person's du'aa would be answered, even after fulfilling the apparent factors which aid the du'aa being answered. The apparent factors being:-
[i]: Raising ones' hands towards the sky, meaning towards Allaah - the Mighty and Majestic - since Allaah is above the heavens, above His 'Arsh (Throne). Extending the hands out towards Allaah - the Might and Majestic - is amongst the causes of du'aa being responded to, as is shown in the narration from the Prophet sallallaahu 'alayhi wa sallam that he said: "Indeed your Lord is Alive, Most generous. He feels shy that when His servant raises his hands towards Him, calling upon Him, that He should rebuff him empty, having nothing." 3
[ii]: This man called upon Allaah - the Most High - using the name Rabb (Lord). Seeking tawassul (the means of nearness to Allaah) with this name is also regarded as one of the causes for du'aa to be responded to, since the Rabb is the Creator, the Owner, the Governer of all affairs - and the reigns of the Heavens and the earth are in His Hands. Due to this, you will find that most of the supplications made in the noble Qur'aan are by this name: "Our Lord! We have heard the call of one calling us to faith: 'Believe you in the Lord,' and we have believed. Our Lord! Forgive us our sins, and remit from us our evil deeds, and take to Yourself our souls in the company of the righteous. Our Lord! Grant Us what You did promise unto us through Your Messengers, and do not disgrace us on the Day of Judgment, for You never break Your promise. And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, whether male or female." [Soorah Aal-'Imraan 3:193-195]. So tawassul (seeking the means to nearness of Allaah) by this name is one of the causes for the du'aa to be responded to.
[iii]: This man was a traveller, and journeying is often a cause of du'aa to be responded to, because a person feels more in need of Allaah - the Mighty and Majestic - when travelling, than when a person is resident with his family. He was dusty and disheveled, seeming very insignificant in himself, as if the most important thing to him was to implore Allaah and to call upon Him - in any condition he may be - whether dusty and disheveled, or in ease and opulence. Being dusty and disheveled is also instrumental, like in the hadeeth attributed to the Prophet sallallaahu 'alayhi wa sallam in which he said: "Indeed Allaah boasts to the people of the Heaven about the people standing at 'Arafah, saying: Look at My servants who have come to Me dusty and disheveled." 4
However, these factors did not bring about anything, because his food, his nourishment and his clothing were all haraam (unlawful). So the Prophet sallallaahu 'alayhi wa sallam remarked: "So how can he be answered!"
Therefore, if these conditions are not satisfied, then the question concerning the du'aa being answered will seem distant. However, if the conditions are satisfied and the one supplicating is still not answered, then this is due to a wisdom which Allaah - the Mighty and Majestic - knows, and the one supplicating does not know what this wisdom is; and maybe that you like a a thing and it is bad for you.
So when these conditions are fulfilled and the one supplicating is not answered, then either he has been protected from an evil which is greater than what he asked for, or Allaah stores it for him until the Day of Resurrection, and he then gets a greater reward. This is so, because the one who makes the du'aa - calling upon Allaah alone, fulfilling the conditions and not being answered, but rather being saved from a greater evil - is in the position of having carried out the causes yet has been prevented from being answered, and therefore has a two-fold reward. One reward for making du'aa (supplication), and another reward for bearing the trial of not being answered. So that which is greater and more complete is stored for him with Allaah - the Mighty and Majestic.
Also of importance is that the one supplicating should not express dissatisfaction if his du'aa is apparently not being answered, for this action in itself is a reason for the du'aa not being answered - as the Prophet sallallaahu 'alayhi wa sallam said: "A servants du'aa continues to be answered as long as he does not ask for anything sinful or breaking the ties of relations, and as long as he does not become impatient." It was said: How does one become impatient O Messenger of Allaah? He said: "He says: I have supplicated, I have supplicated, yet it has not been answered. He therefore becomes despondent and abandons supplicating." So it is not befitting that the one supplicating should become impatient about being answered, then become disappointed and despondent, and thereby abandon making du'aa. Rather, one should call upon Allaah, since every du'aa you make to Allaah is an act of worship, which brings you closer to Him and increases your reward.
So my brother, you should take to making du'aa (supplication) in all affairs, be it general or specific, in difficulty or in ease. And if it was that supplication was only a means of worshipping Allaah - the One free from all imperfections, the Most High - then that would be sufficient. So it more befitting that a person strives in this - and with Allaah lies the success and the ability.
1. Majmoo' Fataawaa war-Rasaa'il (no.155).
2. Related by Muslim in his Saheeh (no.1015) from Abu Hurayrah radiallaahu 'anhu.
3. Saheeh: Related by Ahmad (5/438) and Abu Daawood (no.1488). It was authenticated by al-Haafidh Ibn Hajar in Fathul-Baaree (11/143).
4. Saheeh: Related by Ibn Hibbaan (no.1006), from 'Abdullaah ibn 'Amr radiallaahu 'anhu. It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami' (no.1868).
5. Related by al-Bukhaaree (11/140) and Muslim (no.2735), from Abu Hurayrah radiallaahu 'anhu.
Sister's question: if you become salafee, i will marry you.
"Question: Ya Shaykh I am looking for a marriage partner who is under salafee da'wah, with aqeedah and manhaj of the salaf, but there isn't anyone that i and my parents are happy with, rather the ones they are happy with are tableges and others who are under bid'ah or jahil, my parents are very cultural minded and will never agree to me marrying someone who is not pakistani, i don't want to help my parents but i want to preserve my deen as well, please advise o shaykh, my rights and what i should in situation like this?
Answer: tell to this brother, tablegee to come with the brother zayd in the center and then teach him, let him to discuss with brother zayd, tell him that i like to marry you but the reason i don't want the ways with you are related, that's why i like you to go to brother zayd like brother abu talha to discuss with him, (shaykh said) i know, i believe, he will become different because salafiyah is mubarakah, will make him different insha-allah, so what i said for the sister, said for her, i like to marry you, but i like you to be a salafee, and i like you to meet one of our brother abu talha to tell you what is salafiyah, what's the meaning of salafiyan, this is the way of daw'ah, this is one of the way of daw'ah illal allah. one of the sahabiyat, came to her a kafir, said i want to marry you, she said, be muslim, then i will marry you, this is sahabiyat and she do this way, she said, if you become muslim, i will marry you, same, if you become salafee i will marry you, this is easier way. good a way to do it. insha-allah.
Answered by Shaykh Aboo 'Uthmaan Muhammad al-Anjaree
in the audio: the introductory points of manhaj
found at troid.org
at 1:09minute "
in the audio: the introductory points of manhaj
found at troid.org
Exploits and Acievements of the Sahabiyat (Women Companion)
Exploits and Acievements of the Sahabiyat (Women Companion)
The Sahabiyat - Women Companions - were the noble women who were the contemporaries of the Prophet Muhammad sallallahu alayhe wa sallam. They were the pure, virtuous crusaders of Islam, and were honored during the very lifetime of the Prophet Muhammad sallallahu alayhe wa sallam with the prediction that they would live forever in Paradise inthe Hereafter. Their achievements and influence are found in every sphere of that momentous period in the history of the world, when the whole of humanity would be transfigured forever. They were as active in religion as in politics, as courageous in war as in the peaceful and persuasive propagation of the teachings of Islam. These noble selfless women could be found in the bettlefileds among the foremost ranks of those taking part in Jihad. They were to be found in the political arena, in the field of education, in the courts of Islamic jurisprudence, in the interpretation of Shari'ah, in trade and commerce, in agriculture, in medicine and in nursing. In short there was no sphere that did not benefit from their intellect, their wisdom and their gentle yet firm strength of character.
Industry, Trade and Commerce
The women Companions also practiced the practical or survival skills as we know them today. Agriculture, business, trade and commerce, writing, editing, cottage industries like weaving manufacture and designing of clothes - all these are mentioned in the Musnad - Collection of Ahadeeth - of Imama Ahmad. Agriculture was not so common, but was mainly practiced in the rural fertile areas around Al-Madinah, especially by the women of the Ansar. Among the immigrants, or Muhajir as they were known, Asma also practiced farming.
Some of the Sahabiyat also run business. Khadijah radi Allah anha wasa very successful businesswoman and used to send trading caravans to different countries. Khawlah, Maleekah, Thaqafiyah, and Bnt Fakhriyah radi allahunnah used to trade in the oriental oil-based perfumes known as 'Itar. Saudah radi Allahu anha operated a leather tanning industry.
Taken from the Book: Great Women of Islam Who were given the good News of Paradise - Page 11, 15-16
Muslims urged to compete in good deeds
Muslims urged to compete in good deeds
ref: http://www.arabnews.com/?page=1§ion=0&article=125695&d=22&m=8&y=2009&pix=kingdom.jpg&category=Kingdom
MAKKAH: Sheikh Osama Khayyat, an imam of the Grand Mosque in Makkah, on Friday called upon Muslims to compete with one another in righteous deeds in order to win the pleasure and reward of God during the holy month of Ramadan that begins on Saturday (today).
Delivering the Friday sermon, the imam also urged Muslims to work for world peace, stop bloodshed, violence and injustice.
“Ramadan is a great opportunity for Muslims to change their behavior and correct their understanding of Shariah’s objectives,” he told the crowd. Khayyat also advised Muslims to learn the message and teachings of the Qur’an.
“The Holy Qur’an was revealed to Prophet Muhammad (peace be upon him) as a guidance and blessing for humanity,” the imam said, urging the faithful to work hard to win the blessings of God during the fasting month.
“The beginning of Ramadan is mercy, its middle is forgiveness and its end is escape from hell,” the imam said while explaining a Hadith of the Prophet.
He added: “Those who fast should not only abstain from food and drinks but also from bad words and deeds. Ramadan is a high season for goodness.”
At the Prophet’s Mosque in Madinah, Sheikh Hussein Al-Asheikh delivered the Friday sermon that echoed what the imam said in Makkah: Ramadan offers a good opportunity for Muslims to compete with one another in good deeds.
“During this holy month, Muslims should think how to improve their situation,” he said. “God’s curse will be on those people who do not try to win His pardon during Ramadan and they will be sent to hell.”
Al-Asheikh called upon the owners of Arab satellite television channels to honor the sanctity of Ramadan and should not air any provocative program that goes against its spirit and message.
“Is there any big crime other than challenging God and working contrary to the teachings of His Prophet?” the imam asked. “Those who telecast indecent programs and meaningless serials in order to engage Muslims in valueless amusement should seek God’s pardon.”
ref: http://www.arabnews.com/?page=1§ion=0&article=125695&d=22&m=8&y=2009&pix=kingdom.jpg&category=Kingdom
MAKKAH: Sheikh Osama Khayyat, an imam of the Grand Mosque in Makkah, on Friday called upon Muslims to compete with one another in righteous deeds in order to win the pleasure and reward of God during the holy month of Ramadan that begins on Saturday (today).
Delivering the Friday sermon, the imam also urged Muslims to work for world peace, stop bloodshed, violence and injustice.
“Ramadan is a great opportunity for Muslims to change their behavior and correct their understanding of Shariah’s objectives,” he told the crowd. Khayyat also advised Muslims to learn the message and teachings of the Qur’an.
“The Holy Qur’an was revealed to Prophet Muhammad (peace be upon him) as a guidance and blessing for humanity,” the imam said, urging the faithful to work hard to win the blessings of God during the fasting month.
“The beginning of Ramadan is mercy, its middle is forgiveness and its end is escape from hell,” the imam said while explaining a Hadith of the Prophet.
He added: “Those who fast should not only abstain from food and drinks but also from bad words and deeds. Ramadan is a high season for goodness.”
At the Prophet’s Mosque in Madinah, Sheikh Hussein Al-Asheikh delivered the Friday sermon that echoed what the imam said in Makkah: Ramadan offers a good opportunity for Muslims to compete with one another in good deeds.
“During this holy month, Muslims should think how to improve their situation,” he said. “God’s curse will be on those people who do not try to win His pardon during Ramadan and they will be sent to hell.”
Al-Asheikh called upon the owners of Arab satellite television channels to honor the sanctity of Ramadan and should not air any provocative program that goes against its spirit and message.
“Is there any big crime other than challenging God and working contrary to the teachings of His Prophet?” the imam asked. “Those who telecast indecent programs and meaningless serials in order to engage Muslims in valueless amusement should seek God’s pardon.”
No poverty after Paradise and no wealth in the Fire
No poverty after Paradise and no wealth in the Fire
Posted: 30 Sep 2009 12:39 AM PDT
It is reported that Jundub b. ‘Abdillâh Al-Bajalî – Allah be pleased with him – was once asked for advice and instruction. He said:
I advise you to fear Allâh and obey Him (taqwâ) and I advise you to adhere to the Quran, for it is a light in the datk night and a guidance during the day, so implement it no matter how much struggle and poverty you have to face. If a calamity befalls you, put your wealth forward to protect your religion, and if the calamity continues, put forward your wealth and your life to save your religion [but never risk your religion], for the ruined is he whose religion is ruined, and the looted is he whose religion is taken. And know that there is no poverty after Paradise, and no riches after the Fire.
Al-Dhahabî, Siyar A’lâm Al-Nubalâ` 3:174.
I advise you to fear Allâh and obey Him (taqwâ) and I advise you to adhere to the Quran, for it is a light in the datk night and a guidance during the day, so implement it no matter how much struggle and poverty you have to face. If a calamity befalls you, put your wealth forward to protect your religion, and if the calamity continues, put forward your wealth and your life to save your religion [but never risk your religion], for the ruined is he whose religion is ruined, and the looted is he whose religion is taken. And know that there is no poverty after Paradise, and no riches after the Fire.
Al-Dhahabî, Siyar A’lâm Al-Nubalâ` 3:174.
A False testimony of Faith [hypocrisy and the shahadah]
A False testimony of Faith [hypocrisy and the shahadah]
The likeness [of the munâfiq] is as the likeness of one who kindled a fire; then, when it lighted all around him, Allâh took away their light and left them in darkness. So they could not see. They are deaf, dumb and blind, so they return not [to the Right Path]. (Quran 2:17)
Qatâdah – Allâh’s mercy be upon him – said:
This is the likeness Allâh has given of the Hypocrite (munâfiq); he says lâ ilâha illallâh and with it marries into the Muslims, inherits from the Muslims, fights alongside the Muslims, and protects his blood and wealth. But when death comes, [the testimony of faith] has no basis in his heart, and no reality in his actions, so the munâfiq is stripped of it at death and left in darkness and blindness wondering therein, just as he was blind about the right of Allâh and obedience to Him in his worldly life and deaf to the truth.
Al-Tabarî, Al-Tafsîr.
The likeness [of the munâfiq] is as the likeness of one who kindled a fire; then, when it lighted all around him, Allâh took away their light and left them in darkness. So they could not see. They are deaf, dumb and blind, so they return not [to the Right Path]. (Quran 2:17)
Qatâdah – Allâh’s mercy be upon him – said:
This is the likeness Allâh has given of the Hypocrite (munâfiq); he says lâ ilâha illallâh and with it marries into the Muslims, inherits from the Muslims, fights alongside the Muslims, and protects his blood and wealth. But when death comes, [the testimony of faith] has no basis in his heart, and no reality in his actions, so the munâfiq is stripped of it at death and left in darkness and blindness wondering therein, just as he was blind about the right of Allâh and obedience to Him in his worldly life and deaf to the truth.
Al-Tabarî, Al-Tafsîr.
Man's Haste and Prayers against Himself
Man's Haste and Prayers against Himself
(11. And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty.)
Allah tells us about man's haste and how he sometimes prays against himself or his children or his wealth, praying for something bad to happen for them, or for them to die or be destroyed, invoking curses, etc. If Allah were to answer his prayer, he would be destroyed because of it, as Allah says:
(And were Allah to hasten for mankind the evil...) ﴿10:11﴾ This is how it was interpreted by Ibn `Abbas, Mujahid and Qatadah. We have already discussed the Hadith:
(Do not pray against yourselves or your wealth, for that might coincide with a time when Allah answers prayers.) What makes the son of Adam do that is his anxiety and haste. Allah says:
(And man is ever hasty.) Salman Al-Farisi and Ibn `Abbas mentioned the story of Adam, when he wanted to get up before his soul reached his feet. When his soul was breathed into him, it entered his body from his head downwards. When it reached his brain he sneezed, and said, "Al-Hamdu Lillah'' (praise be to Allah), and Allah said, "May your Lord have mercy on you, O Adam.'' When it reached his eyes, he opened them, and when it reached his body and limbs he started to stare at them in wonder. He wanted to get up before it reached his feet, but he could not. He said, "O Lord, make it happen before night comes.''
Tafseer Ibn Katheer
(11. And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty.)
Allah tells us about man's haste and how he sometimes prays against himself or his children or his wealth, praying for something bad to happen for them, or for them to die or be destroyed, invoking curses, etc. If Allah were to answer his prayer, he would be destroyed because of it, as Allah says:
﴿وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ﴾
(And were Allah to hasten for mankind the evil...) ﴿10:11﴾ This is how it was interpreted by Ibn `Abbas, Mujahid and Qatadah. We have already discussed the Hadith:
«لَا تَدْعُوا عَلَى أَنْفُسِكُمْ، وَلَا عَلَى أَمْوَالِكُمْ أَنْ تُوَافِقُوا مِنَ اللهِ سَاعَةَ إِجَابَةٍ يَسْتَجِيبُ فِيهَا»
(Do not pray against yourselves or your wealth, for that might coincide with a time when Allah answers prayers.) What makes the son of Adam do that is his anxiety and haste. Allah says:
﴿وَكَانَ الإِنْسَـنُ عَجُولاً﴾
(And man is ever hasty.) Salman Al-Farisi and Ibn `Abbas mentioned the story of Adam, when he wanted to get up before his soul reached his feet. When his soul was breathed into him, it entered his body from his head downwards. When it reached his brain he sneezed, and said, "Al-Hamdu Lillah'' (praise be to Allah), and Allah said, "May your Lord have mercy on you, O Adam.'' When it reached his eyes, he opened them, and when it reached his body and limbs he started to stare at them in wonder. He wanted to get up before it reached his feet, but he could not. He said, "O Lord, make it happen before night comes.''
Tafseer Ibn Katheer
Thumbs up Preoccupying with one who will bring you nothing but a loss: Ibn al Qayyim
Ibn al-Qayyim said:
"Know that the greatest of losses is for you to be preoccupied with one who will bring you nothing but a loss in your time with Allah - the Mighty and Majestic - and being cut off from Him, a wasting your time with the person, a weakening of your energy, and the dispersing of your resolve. So, if you are tested with this - and you must be tested with this - deal with him according to how Allah would wish, and be patient with him as much as possible. Get closer to Allah and His Pleasure by way of this person, and make your getting together with him something to benefit from, not something to incur a loss from. Be with him as if you are a man who is on a road who was stopped by another man, who then asks you to take him on your journey. Make sure that you are the one who gives him a ride, and that he is not the one giving you the ride. If he refuses, and there is nothing to gain from travelling with him, do not stop for him, bid him farewell, and do not even turn back to look at him, as he is a highway robber, regardless of who he really is.
So, save your heart, be wary of how you spend your days and nights, and do not let the Sun set before you arrive at your destination.
['al-Wabil as-Sayyib'; p. 45]
"Know that the greatest of losses is for you to be preoccupied with one who will bring you nothing but a loss in your time with Allah - the Mighty and Majestic - and being cut off from Him, a wasting your time with the person, a weakening of your energy, and the dispersing of your resolve. So, if you are tested with this - and you must be tested with this - deal with him according to how Allah would wish, and be patient with him as much as possible. Get closer to Allah and His Pleasure by way of this person, and make your getting together with him something to benefit from, not something to incur a loss from. Be with him as if you are a man who is on a road who was stopped by another man, who then asks you to take him on your journey. Make sure that you are the one who gives him a ride, and that he is not the one giving you the ride. If he refuses, and there is nothing to gain from travelling with him, do not stop for him, bid him farewell, and do not even turn back to look at him, as he is a highway robber, regardless of who he really is.
So, save your heart, be wary of how you spend your days and nights, and do not let the Sun set before you arrive at your destination.
['al-Wabil as-Sayyib'; p. 45]
Intention for seeking knowledge
Intention for seeking knowledge
Allah has said in his book: "And they were not ordered except to worship Allah with sincerity..."
On the authority of Umar Ibn Khattab
he said: I heard the Messenger 
say: "Verily actions are by intentions and everyone will have what he has intended. So whomsoever's migration is for Allah and his Messenger then it was for Allah and his Messenger. And his his migration was for the Dunya to get something from it or for a woman wo marry her then his migration would be for what he migrated for."
The Prophet said: "Whomsoever seeks knowledge that supposed to be for the face of Allah, but they do not seek it except to show themselves in front of the Ulama, and argue with the foolish, and so that people's faces are turned toward them they will not smell the fragrance of Jannah."
And he informed us in a Hadeeth in Muslim that the first one to be flung into the hellfire is a scholar who did not read the Qur'an except to be known as a Qaari.
One of the Salaf said: "I have not repaired anything as hard upon me as my intention."
One of the Salaf said: "Whomsoever seeks knowledge for other than the sake of Allah, Allah plans for him."
Imam Ahmad Ibn Hanbal when asked about the intention to seek knowledge said: "To raise ignorance from yourself and from others."
And there are many other Aathar or narrations in this. We must be careful with our intentions for seeking knowledge. Because good intentions bring blessings and understanding of the religion. As the Messenger said: "Whomsoever Allah wants good for he makes him understand the relgion." As for evil intentions it would only bring about ignorance and the curse of Allah as what happened with the hypocrites who were described as those who do not understand.
As for how to gain sincerity it is through two ways:
(1) Not loving praise. As Ibnul Qayyim Al Jawzeeyah said that cut off the love of praise for yourself and slaughter it with a knife. As for those who love praise they do not have good intentions. As Allah described them in Surah Aali 'Imraan: "They loved to be praised for what they did not do." Additionally the Messenger said if someone praises you throw dirt on their faces because it is as if they want to slaughter you.
(2) Renewal of the intention at all times. This requires that one is always conscious of Allah ta'ala. Through this one's intention will be kept straight and would not go right or left. Meaning that if Shaitaan whispers remember Allah and renew your intention.
And Allah knows best.
On the authority of Umar Ibn Khattab
he said: I heard the Messenger say: "Verily actions are by intentions and everyone will have what he has intended. So whomsoever's migration is for Allah and his Messenger then it was for Allah and his Messenger. And his his migration was for the Dunya to get something from it or for a woman wo marry her then his migration would be for what he migrated for." The Prophet
said: "Whomsoever seeks knowledge that supposed to be for the face of Allah, but they do not seek it except to show themselves in front of the Ulama, and argue with the foolish, and so that people's faces are turned toward them they will not smell the fragrance of Jannah." And he informed us in a Hadeeth in Muslim that the first one to be flung into the hellfire is a scholar who did not read the Qur'an except to be known as a Qaari.
One of the Salaf said: "I have not repaired anything as hard upon me as my intention."
One of the Salaf said: "Whomsoever seeks knowledge for other than the sake of Allah, Allah plans for him."
Imam Ahmad Ibn Hanbal when asked about the intention to seek knowledge said: "To raise ignorance from yourself and from others."
And there are many other Aathar or narrations in this. We must be careful with our intentions for seeking knowledge. Because good intentions bring blessings and understanding of the religion. As the Messenger
said: "Whomsoever Allah wants good for he makes him understand the relgion." As for evil intentions it would only bring about ignorance and the curse of Allah as what happened with the hypocrites who were described as those who do not understand. As for how to gain sincerity it is through two ways:
(1) Not loving praise. As Ibnul Qayyim Al Jawzeeyah said that cut off the love of praise for yourself and slaughter it with a knife. As for those who love praise they do not have good intentions. As Allah described them in Surah Aali 'Imraan: "They loved to be praised for what they did not do." Additionally the Messenger
said if someone praises you throw dirt on their faces because it is as if they want to slaughter you. (2) Renewal of the intention at all times. This requires that one is always conscious of Allah ta'ala. Through this one's intention will be kept straight and would not go right or left. Meaning that if Shaitaan whispers remember Allah and renew your intention.
And Allah knows best.
__________________
Shaikh Rabee' said: It is upon you to place emphasis on your time. It is compulsory for a Salafi student of knowledge to not waste his time.
Shaikh Rabee' said: It is upon you to place emphasis on your time. It is compulsory for a Salafi student of knowledge to not waste his time.
The Ruling on Writing Bismillah on invitation Cards
| The Ruling on Writing Bismillah on invitation Cards |
| Question: What is the ruling on writing Bismillah on wedding invitation cards, bearing in mind that they will be thrown in the streets or in waste paper baskets? |
| Answer: Writing Bismillah on cards and other messages is allowed, based upon the narration from the Prophet in which he said: Any important matter which does not start with Bismillah is a matter which is cut of (from every good thing). [1] ý and because he used to begin his letters with the Tasmiyyah. It is not permissible for one who receives a card or letter in which Allaahs Name, or a Quranic Verse is mentioned to throw it in the rubbish or refuse, or to put it in an undesirable place. Likewise, it is not permissible to abuse newspapers and other such things, or throw them in the rubbish, nor to use them as eating mats for food, nor as wrappers for things due to the fact that they contain mention of Allaahs Name, the Almighty, the All-Powerful and because doing that involves sin. As for the writer, there is no sin upon him. May Allaah grant the Muslims success in attaining all goodness. [1] Irwa ul-Ghalil 1/29 and Ad-Durrul-Manthoor 1/31. |
| Shaykh `Abdul-`Azeez Bin Baz |
| Fatawa Islamiyah Vol. 5 Page 308 |
The Sale or Rental of Video Tapes
| The Sale or Rental of Video Tapes |
| Question: What is the ruling regarding the sale or rental of videos, which at the very least, contain scenes of unveiled women and stories of passion and lust. Is the wealth of a person who deals in the sale of these videos unlawful, and what should that person do to rid himself of both the videos and the machines used to record them? |
| Answer: Since these videos both glorify and invite people to moral temptations and corruption, it is forbidden to watch or listen to them. In order to protect the Muslims, it is the obligation of whoever has these videos, to destroy them. And with Allaah is the facilitation to do what is right. |
| Shaykh `Abdul-`Azeez Bin Baz |
| Fatawa Islamiyah Vol. 8 Page 176 |
| |
The Sitting of the Bride and Groom Among the Women is Detested
| The Sitting of the Bride and Groom Among the Women is Detested |
| |
| Shaikh Abdul-Aziz bin Baz says: Among the detested things which the people have innovated in these times is placing the bride on a throne among the women, and sitting her husband next to her in the presence of unveiled women who are revealing their beauty. This may also occur within the presence of other male members of his family. For those possessing an unimpaired innate character, a religious sense of self respect, the great corruption entailed by this action and the opportunity which it gives to unrelated men is well known. That is, they see alluring, revealingly-dressed women, and the evil consequences which result from it. Therefore, it must be prohibited and completely eradicated due to the Fitnah which it causes to safeguard womens gatherings from that which contradicts the pure Islamic Law. I advise all of my Muslim brothers to fear Allaah, to adhere to His Law in all matters, and to beware of all that Allaah has forbidden to them, to abstain from the causes of evil and corruption in weddings and in other matters, seeking the Pleasure of Allaah, Most Glorified, Most High, and avoiding those things which cause His Anger and His Punishment. |
| Shaykh `Abdul-`Azeez Bin Baz |
| Fatawa Islamiyah Vol. 5 Page 321 |
And the heaven shall be opened, and it will become as gates.
| And the heaven shall be opened, and it will become as gates. |
| Question: What is the meaning of this verse: And the heaven shall be opened, and it will become as gates. [1] |
| Answer: This precious verse points to events on the Day of Judgement: the gates of the heaven will be open from all directions; there will be many gates, from which the angels will descend; Allaah Almighty says: And (remember) the Day when the heaven shall be sent asunder with clouds, and angels will be sent down, with a grand descending. The sovereignty on that Day will be the true (sovereignty), belonging to the Most Beneficent (Allaah), and it will be the hard Day for disbelievers. [2] And this verse points out to this opening. It has been recited in two ways: The first one: And the heaven shall been opened, and it will become as gates. And the Second one: And the heaven has been opened, and it will become as gates. The Second one is more impressive as it implies exaggeration and abundance. [1] An-Naba 78:19 [2] Al-Furqan 25:25,26 |
| Shaykh Muhammad bin Saalih al-`Uthaymeen |
| Fatawa Islamiyah Vol. 7 Page 120 |
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