Remembering the Destination - A Cure for Weak Eemaan

Ibnul Qayyim al Jawziyyah

Madaarij us-Saalikeen


When o­ne’s mind is clear, he will be able to see clearly, thus giving such a person a light in his heart that will allow him to almost witness the Warning and the Promise, Paradise and Hell, and what Allah has prepared in this (Paradise) For His Awliyaa` (loyal friends) and in that (Hell) for His enemies. He will then witness people rushing out of their graves following the call of the Truth (Resurrection). The angels in the heavens will then descend and will surround them (creation). Allah will then come to judge (between creation) and His Kursi (literally a footstool or chair) will be raised. The earth will shine with the Light of its Lord (Allah, when He comes to judge between His creation), the Book (of Records) will be opened and the Prophets and the witnesses will be brought forward. The Mizan (Scale) will then be established, the books of (individual) records will fly around and the foes will converge, each holding to its foe. Al-Houdh (the pool that runs outside the gates of Paradise from a river inside it) will then appear and its cups will appear close by. Thirst will intensify, but those who are allowed to drink are few. Al-Jisr (the bridge over Hell that everyone must pass over into Paradise) will then be laid (over Hell) so that (mankind and the Jinn) can pass over it (as for the disbelievers and those whose sins outweigh their good deeds, they will fall into Hell, where o­nly the disbelievers will reside for eternity). People will then be gathered in its direction.

The Fire (Hell) will appear, each part harshly consuming the other parts beneath it. Those who fall into it are far more than those who are saved from it. Then, an eye will be opened in his (the man who is thinking about these scenes) heart with which he will be able to see clearly. His heart will then witness some scenes of the Last Life, along with imagining the various stages of the Last Life which will last for eternity, as compared to this Dunya (the life of this world) and its briefness.

Blog Entry 7 Practical Tips for praying Qiyaam al- Layl

References
‘The Night Prayers’ by Muhammad Nasir ud-Deen al-Albanee (rahimahullah)

As-Sunnah Islamic Newsletter Issue 15

 

What is Qiyaam al-Layl?

Qiyaam' means 'standing' and 'Qiyaam al-Layl' means 'standing in night.' In the Islamic terminology, both terms refer to, 'the voluntary night prayer, whose time extends from after Isha prayer until dawn.' Other common names for Qiyaam al-Layl are, Salaat ul-Layl (the night prayer), Tahajjud (from hajada meaning remained awake at night), Witr (odd-numbered this term is also used to refer to the last one or three Raka'ah of Qiyaam) and Taraweeh (resting).

A widespread misconception is that Tahajjud is a different night prayer than Qiyaam or Taraweeh. It is important to clarify this misunderstanding and to make clear that there is only one nafl night prayer known by different names. Even though the term Taraweeh is more commonly used to describe the night prayer in Ramadan, it is not different from Tahajjud. Thus, the practice of praying Taraweeh in the earlier part of the night and Tahajjud in the later part should be stopped.

The Excellence of Qiyaam al-Layl

Numerous Ahaadeeth and Qur'aanic verses mention the excellence of Qiyaam al-Layl and the merit of those who perform it regularly. Umm al-Mumineen, Aa'ishah (radhi allahu anha) reported that the Prophet (sallallahu alaihi wa-sallam) said: “The most beloved deeds to Allah are the most constant, even if they were little.” [Saheeh al-Bukharee and Saheeh Muslim] and she said in another narration: “Do not ever stop praying Qiyaam. The Prophet (sallallahu alaihi wa-sallam) never ceased praying it. When he was sick or weak, he prayed sitting.” [Saheeh al-Bukharee and Saheeh Muslims] He (sallallahu alaihi wa-sallam) said: “You should pray Qiyaam al-Layl, for it is the habit of the righteous people who came before you, and it will bring you closer to your Lord, expiate for bad deeds, prevent sin, and expel disease from the body.” [At-Tirmidhee and Musnad Ahmad]

Narrated Mu'adh Ibn Jabal (radhi allahu anhu): 'The Prophet (sallallahu alaihi wa-sallam) said to him: “May I show you the gates of goodness?' (they are), “(a) Fasting is screen from Hell, (b) As-Sadaqah extinguishes the sins, as water extinguishes fire, (c) Standing in Salaat (prayer) by a slave of Allah during the last third part of a night.” Then the Prophet (sallallahu alaihi wa-sallam) recited the verse: “Their (believer's) sides forsake their beds, to invoke their Lord in fear and hope; and they spend out of what We have bestowed on them.”' [Abu Dawood and at-Tirmidhee]

Abu Hurayrah (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said: “The best of prayer after those prescribed (i.e. obligatory prayer) is that in the depth of night.” [Saheeh Muslims]

Abu Hurayrah (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said: “May Allah have mercy on a man who wakes up at night, prays, and wakes his wife to pray; and if she refuses, he sprinkles water on her face. And may Allah have mercy on a woman who wakes up at night, prays, and wakes her husband to pray; and if he refuses, she sprinkles water on his face.” [(Hasan) Abu Dawood ]

Abdullah Ibn Bashr (radhi allahu anhu) reported Allah's Messenger (sallallahu alaihi wa-sallam) saying: “Whoever prays Qiyaam reciting ten verses, he will not be recorded among the negligent. Whoever prays Qiyaam reciting one hundred verses, he will be recorded among the devout. And whoever prays Qiyaam reciting one thousand verses, he will be recorded among those with a multitude of good deeds.” [(Hasan) Abu Dawood]

7 Practical Tips for praying Qiyaam al-Layl

1: Ikhlas (Sincerity) - the key to Allah's Help and Blessings

Help of Allah is needed to accomplish and achieve success in all our affairs. And Allah only helps those who are sincere in their hearts. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “If you are truthful with Allah, then Allah will deliver to you what you wish for.” [An-Nasa'ee, al-Hakim and Saheeh al-Jamee] Therefore, one should have a sincere intention to pray Qiyaam al-Layl; seek the Pleasure of Allah Alone and avoid the desire of praise or fame. Allah says: “And they were commanded not, but that they should worship Allah, and worship none but Him Alone…” [(98): 5]

Imam Ibn al-Qayyim said: “The degree to which a person is helped and aided by Allah depends on the degree of his intention, drive, aim and hopes. Help from Allah comes to people in proportion to their drive, intention, hopes and fears, and failure comes to them in like manner.”

2: Knowing the Virtues of Qiyaam al-Layl

Knowing the virtues and rewards of performing worship produces willingness and desire to perform the worship. We have previously mentioned numerous virtues of regularly praying Qiyaam al-Layl, here we mention the excellence of praying Qiyaam al-Layl particularly in the great month of Ramadan. Abu Hurayrah (radhi allahu anhu) reported: “Allah's Messenger (sallallahu alaihi wa-sallam) encouraged the people, without making it an absolute command, to perform Qiyaam during Ramadan. He (sallallahu alaihi wa-sallam) used to say: “Whoever stands (in Qiyaam) in Ramadan out of faith and expectation (of Allah's reward), all his previous sins will be forgiven.” [Saheeh Muslim]

3: Taking a nap in the daytime

Taking a nap before or after Dhur Salaat will dismiss the stress and thus enable one to get up in the night and stand in front of his Lord. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Take a nap, for the Shayateen (pl. of Shaytan) do not take naps.” [Reported by at-Tabaranee. Al-Saheehah (2647)]

4: Sleeping according to the Sunnah of Allah's Messenger

(a) Sleep early: Sleeping early is a healthy habit and it was the practice of Allah's Messenger (sallallahu alaihi wa-sallam) to sleep directly after performing the Isha prayer. Abu Barzah al-Aslami (radhi allahu anhu) said that the Prophet (sallallahu alaihi wa-sallam) used to prefer to delay Isha, and he did not like to sleep before it or talk after it.” [Saheeh al-Bukharee]

(b) Sleep in a state of taharah (purity): Ibn Abbas (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said: “Purify these bodies and Allah will purify you, for there is no slave who goes to sleep in a state of purity but an Angel spends the night with him, and every time he turns over, [the Angel] says, 'O Allah! Forgive Your slave, for he went to bed in a state of purity.'” [Reported by at-Tabaranee. See Saheeh al-Jamee (3831)]

(c) Choose a suitable bed: Excessive luxurious or soft bed provokes laziness and makes one sleep more and become negligent. Aa'ishah (radhi allahu anha) narrates that the pillow of the Prophet (sallallahu alaihi wa-sallam) on which he slept at night was made of leather stuffed with palm fibers.” [Abu Dawood and Musnad Ahmad. Saheeh al-Jamee (4714)]

Once Umar Ibn al-Khattab (radhi allahu anhu) entered upon the Messenger of Allah (sallallahu alaihi wa-sallam) when he was lying on a mat of palm fibers that had left marks on his side. Umar (radhi allahu anhu) said: “O Messenger of Allah, why do you not get something more comfortable than this?” He (sallallahu alaihi wa-sallam) said: “What do I have to do with this world? My relationship with this world is like that of a traveler on a hot summer's day, who seeks shade under a tree for an hour, then moves on.” [Musnad Ahmad and al-Hakim. Saheeh al-Jamee (5545)]

(d) Cleaning the bed and lying on the right side

Abu Hurayrah (radhi allahu anhu) reported: “The Prophet (sallallahu alaihi wa-sallam) said: “When any one of you goes to bed, let him clear his bed by hitting it with his garment, for he does not know what may have come onto it. Then let him lie down on his right side…” [Saheeh al-Bukharee and Saheeh Muslim]

(e) Reciting the Adhkaar (supplications) mentioned in the Sunnah before sleeping 

There are a number of Adhkaar prescribed in the Sunnah before going to bed, amongst them are reciting the last verses of Soorah al-Baqarah, reciting Soorah al-Falaq and Soorah al-Nas and Soorah Ikhlas blow in the palms and wipe as much of the body possible, starting from the head, face and then the front of the body doing it three times. [Saheeh al-Bukharee and Saheeh Muslim]

Ali Ibn Abi Talib (radhi allahu anhu) reported that when the Prophet's daughter, Fatima (radhi allahu anha) came to him and asked him for a servant, he (sallallahu alaihi wa-sallam) said to her and Ali: “Shall I not teach you something that will be better for you than a servant? When you go to bed, say 'SubhanAllah' thirty-three times, 'Al-hamdulillah' thirty-three times, and 'Allahu Akbar' thirty-four times. This is better for you than a servant.” [Saheeh al-Bukharee and Saheeh Muslim]

5: Avoid too much food and drink

Too much food or drink is one of the main obstacles that make one lazy and negligent of Qiyaam al-Layl. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Man fills no vessel worse than his stomach. It is sufficient for the son of Adam to have a few mouthfuls to give him the strength he needs. If he has to fill his stomach, then let him leave one-third for food, one-third for drink and one-third for air.” [Reported by at-Tirmidhee and Ibn Majah. Saheeh al-Jamee (5674)]

Abu Juhayfah (radhi allahu anhu) reported that the Prophet (sallallahu alaihi wa-sallam) said to a man who burped in his presence: “Stop your burping, for the people who eat the most in this life will be the most hungry on the Day of Resurrection.” [Reported by al-Hakim. Saheeh al-Jamee (1190)]

6: Striving against oneself:

Striving against oneself to get up and pray and suppressing one's desires bring about Allah's help and His Pleasure for the slave. Allah says in the Qur'aan: “Strive in Allah's Cause as you ought to strive…” [Soorah al-Hajj (25): 78] “And as for those who strive hard in Our Cause, We will surely guide them to Our Paths. And verily, Allah is with the Muhsinoon (good-doers).” [ (29): 69]

The Prophet (sallallahu alaihi wa-sallam) said: “The Mujahid (one who strives in way of Allah) is the one who strives against his own self for the sake of Allah.” [Reported by al-Tirmidhee. See al-Saheehah (549)]

He (sallallahu alaihi wa-sallam) also said: “When a man from my Ummah gets up to pray at night, striving against his own self to get up and purify himself, there are knots on him. When he washes his hands in wudhu, one knot is undone. When he washes his face, another knot is undone. When he wipes his head another knot is undone. When he washes his feet, another knot is undone. Then Allah says to those who are veiled (in the Unseen): 'Look at this slave of Mine, he is striving against his own self and asking of Me. Whatever My slave asks of Me shall be his.” [Musnad Ahmad. See Saheeh al-Targheeb (627)]

7: Rebuking one's self for not praying Qiyaam al-Layl

Qiyaam al-Layl is a great blessing from Allah, the Exalted, and He has placed in it numerous spiritual benefits and rewards for the believer. Therefore, one should rebuke one's self, if he misses this great opportunity of achieving rewards and Pleasure of Allah. Allah says in the Qur'aan: “O you who believe! Fear Allah and keep your duty to Him. And let every person look to what he has sent forth for the morrow, and fear Allah. Verily, Allah is All-Aware of what you do.” [(59): 18] 

Imam Ibn al-Qayyim (rahimahullah) said: “If the slave is responsible and accountable for everything, even his hearing, sight and innermost thoughts, as Allah says, “…Verily, hearing, sight, and the heart of each of you will be questioned by Allah.” [Soorah al-Isra (17): 36], then he should check on himself before he is brought to account.”

Advice to the Muslims - The Evil Effects of Zinaa' (Fornication)

Advice to the Muslims - The Evil Effects of Zinaa' (Fornication)


By Shaykh 'Abdullaah 'Ateeq al-Harbee
Source : Troid.org
Transcribed by : Umm Hasna Firdous Bint Jabir min Sri Lanka

 

Overview:

Who is Shaykh 'Abdullaah 'Ateeq al-Harbee

Shaykh 'Abdullaah 'Ateeq al-Harbee is o­ne of the professors in the University of al-Madeenah, he is a student of Shaykh Rabee' Ibn Haadee al-Madkhalee. He recently traveled to America for the purpose of Da'wah.

From the Lecture :

"The Path to the Hell-fire is easy and may Allaah protect us from it, it is to do evil acts such as fornication and intoxicating o­neself."

Featuring the heinous evil of az-Zinaa' (the fornication), its causes, results and its prevention. Shaykh 'Abdullaah 'Ateeq states, 'From the greatest thing that will make the servant of Allaah corrupt, whether he is male or female is Zinaa'.'  Allaah says in the Qur'aan, 'And do not come close to lewdness, that which is apparent from it and that which is hidden'. This is a proof that all acts connected to Zinaa' are Haraam. It corrupts entire societies.

The Evil Effects

'From the corruption of Zinaa' is the increase in divorce and decrease in marriage.'

'Rape is increased in society.'

'An increase in diseases that result in death.'

'The great amount of orphans and children born out of wedlock. This also leads to an increase in crime due to the lack of love and care of parents during youth, as he grows he becomes nurtured o­n other than love and a lot of the time becomes a person of crime in order to avenge that society.'

'Zinaa' is not a relationship of muhabbah (passionate love) or emotion. It doesn't provide the strong ties of Marriage or bring forth the happiness of parenting.'

Women and Free Mixing

Imaam Ibnul-Qayyim said, 'And there is no doubt that to let the Women mix with the men is the asl (foundation) of every evil and it is from the greatest reason for Allaah sending punishment upon the people and likewise it is from free mixing that Zinaa' becomes manifest.'

'The whole of the Women is 'Awrah, when she leaves the home, the Shaytaan beatifies her. It is essential that the woman does not leave her home except for a pressing need.' Allaah says,

"And stay in your houses, and do not display yourselves like that of the times of ignorance…." [Soorautl-Ahzab, 33:33]

And "O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or o­ne eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is ever Oft­ Forgiving, Most Merciful." [Sooratul-Ahzab, 33:59]

It is important to understand that the voice of the Women affects the hearts of men since it is soft by nature.

The Evil of Music and Intoxicants and their connection to Zinaa.'

'It is also important that a person stays away from Music, it has a greater effect o­n the woman than the man. Music is accompanied with singing and instruments and dancing and it is from the great calls to Zinaa', Fudayl Ibn Iyyad said 'The music is the ruqyah (incantation) of Zinaa'.'

'Lower your gaze for it is an arrow from the arrows of Shaytaan. The first look is overlooked since it is unintentional, so Allaah had mercy upon us and forgave us for that and as for the second, the male and the female believer are both taken to account for that.'

'The intoxicants are from the mother of all evils and it leads to Zinaa' and killing, rather a person will fall into every type of lowly act.'

-----------------------------

Transcription  

The Shaykh began by giving his salutation after sending peace and blessings upon the Messenger (sallallaahu alaihi wa sallam) and after praising Allaah subhanahu wa ta'ala.

He says: O Muslims indeed Allah subhana wa ta'ala has created us and He has not left us to our own desires. Indeed He has prohibited us and He has given us command and He has made it clear to us the path of khair and the path of good and He has encouraged us to follow that. And He has made clear to us the path of evil and has prohibited us from following that. And indeed Allaah subhanahu wa ta'ala is more knowledgeable concerning that which is good and that which has the best for His servant in this life and the Hereafter. And He is the Most Knowledgeable concerning that which will give them bliss and that which will give them good fortune in this life and in the Hereafter.

And indeed from the things that Allaah subhanahu wa ta'ala has made it important and placed importance upon protecting it and upon making sure that the Muslims are mindful with regards to it and that He has prohibited us and made us something that we should be distant from corrupting and that is the honour of the Muslim and that is going to be the title of the talk. And indeed it has been established in a hadith in Saheeh al-Bukhari that the Messenger (sallallaahu alaihi wa sallam) said : 'indeed your blood, and your wealth and your honour, is haraam upon you (it is prohibited upon you) just as this day is haram or considered sacrilegious and just as this month is considered sacrilegious. And indeed the honour is something that should be protected by the Muslims in two ways :

1.        As for the first way, that which is apparent from the honour of the Muslims : and that is by clothing it using the garments that the Shariah has laid down and prescribed and what the Messenger has prescribed (sallallaahu alaihi wa sallam).

2.        And as for the second type is that which is hidden from the honour : and that is to protect it from zina and to protect it from homosexuality and those types of affairs.

Allaah tabarak wa ta'ala has said : 'O you who believe, indeed Allaah subhanahu wa ta'ala has sent down upon you a garment that will cover your modesty and He has given you a leash which is something other than from the standard covering. And indeed from the greatest of things that will make the honour of the Muslim corrupt whether they are male or whether they are female and indeed it is that which is referred to or known as 'zina.'

And indeed Allaah tabarak wa ta'ala has said, '.. and do not come close to zina. Indeed it is something that is lewd and it is an evil way.'

And indeed in this ayah Allaah tabarak wa ta'ala has made Haraam anything that leads to zina and that is never mind the actual committing of the act.

Allaah tabarak wa ta'ala has said, '… and do not come close to fawahish, do not come close to lewdness, that which is apparent from it and that which is hidden. And indeed the issue of fornication (may Allaah protect us all from it). Indeed along with it being prohibited it is something that likewise corrupts the society, corrupts the community. And indeed it is from the reasons for the spreading of corruption in and amongst the community.'

Insha-Allaah I am going to mentions some of the reasons and some of the things that corrupts the society. And from the first of the evils that come from zina is that it is o­ne of the causes for  the spread of many evils and many diseases connected to fornication, just like the sickness of AIDS and other in that from the sicknesses that destroy the lands and destroy the servants.

And likewise it is from the reasons that causes commotion in and amongst the family -- as far as it relates to the husband or as far as it relates to the wife and to the children and if the family indeed is split, that will lead to the splitting of the community and indeed they will fall into that which are of the lowly actions and will fall into corruptions.

And likewise from the evil effects of zina is that it is from the reason for talaaq (or divorce) being plentiful in the societies. Because you find after the marriage, after a small space of time you will find the people divorcing each other and sometimes this happens after a space of few hours. And likewise, from the evil effects of zina and fornication is that it lowers the marriage rates in the society.

So as for the person who commits fornication and is constant and regular in doing that, then he does not look to marriage except as another way of having a sexual relationship. Not that it is a beautiful way of uniting two bodies, neither it is a life that is built of love and emotions and raising a family and having children and indeed from bringing and having children, it is by way of those children our that lives become happy lives. And likewise it makes life easy with the presence of the children.

And likewise we see from the evil effects of zina and fornication is that we find the level of children and the level of having kids fall in that particular society. Because when zina is o­ne of the reasons for the spread of deadly diseases like AIDS and other than AIDS, we find as a result of that many people die in the society. And as a result of that we find people having children as a result of that die. And as a result of that also the strength of the community is lost.

And also from the evil effects of zina, is that it leads to much crime in that society. And from that the crimes that generate and likewise a person will enter into stealing and rape in order to satisfy his sexual desires. And likewise as a result of that we find people even killing each other and killing themselves as a result of this spread of this zina.

And likewise from the evil effects of zina, is that we find that we have many children, many offspring that are the children that have come as a result of that fornication. And this likewise is from the sins meaning these children have come about as a product of fornication. This is also from the sins that increases crimes, and increases evil doings in and among society. Because the child from a young age is in need of receiving the love and attention from both his parents. So when the child loses out o­n that care and loses out o­n that attention, and when he loses that love, then what happens is that he has a reactory feeling as he grows that he was not nurtured upon love and upon affection. So that breeds from him and lead him to haste and dislike to society and the surrounding that he lives in. So, when he reaches the age of maturity, we find that these individuals enough of time end up themselves being individuals that commit evil acts and committing different crimes in order to avenge that society.

And brothers and sisters from the things that we can utilize to protect this evil, to protect  ourselves from this evil is by following the message, and the measures and the means that al-Islam has laid down for us. The means have been laid down for protecting our 'ird -- lineage. So from the most important means for protecting the limits is the establishment of the belief of Allaah in the hearts of the servant. So if the slave then knows and believes that Allaah is the Creator of the creation, and He is the o­ne that is worshipped and there is none worthy of worship other than Him, then he would carry out his commands and he would stay away from his prohibitions.

And likewise he will believe in his heart that Allaah subhanahu wa ta'ala knows the hidden things and knows those things which are apparent. And likewise he will know that Allaah subhanahu wa ta'ala sees everything that takes place in this creation. And so this Imaan of his will carry him to be odd and over keeping in mind the presence of Allaah subhanahu wa ta'ala. And it will lead him likewise, to be distant from disobeying Allaah and it will make him to carry out Allah's commands and the things that please Allaah.

So not o­nce will Allaah see him in a place where Allaah subhanahu wa ta'ala dislikes to see him in and likewise he will not be absent from places that Allaah subhanahu wa ta'ala loves for him to be in. And that is a condition with the mu'min and the believer who is sincere with his Imaan, the o­ne who is certain concerning his Lord.

Listen O brother and listen O sister, to the story of that great Sahabah – that Sahabi who before Islaam used to commit sins as of fornication and he used to visit prostitutes – look at his condition after his Islaam. Did he continue upon that which he was upon, in his days of Jaahiliyah before Islaam?  .. (not clear) .... And likewise he took upon himself chastity and distanced himself form all evil and all lowly acts.

This appears in the Sunnan of Tirmidhi that a person from amongst the Sahaba (radiallahu anhu) who was referred to as al-Martad. He used to carry the prisoners of war from Makkah until he reached Medina and there was a woman from amongst the Mushrikeen who was a prostitute or she was a fornicator and her name was 'Anaaq and she was his girl-friend before Islaam. And he had promised  a man from amongst the prisoners of war from the people of Makkah that he was carrying. He said to them radiallaahu 'I continued until I came to a wall from the walls of Makkah in the shade of a wall o­n the full moon night  man, so 'Anaaq (this woman) came to him and she had noticed that this man being detained near the wall. So when she came to me she realized that it was me. So I said, 'my name is Martad' and she said, 'welcome.' She then said, 'come and sleep with me tonight.' So she was calling him to the lewdness. So I said, 'O Anaaq, indeed Allaah has made zina Haraam. Allaahu Akbar!'

So the Shaykh is saying look then brother Muslim may Allaah guide you and myself to success. Look at the Imaan that Martad had concerning Allaah subhanahu wa ta'ala and how it prevented him from committing zina even though it was easy for him to commit that act. So may Allaah have mercy upon him and be pleased with him. Look how his complete turn around came for him after he was a committer of major sins and major evil deeds prior to his Islaam? Look how Islaam turned the whole direction of his life. And he became the best of the people as regards to him being chaste, as regards to him having adab, and with regards to him having taqwa.

Therefore from the first of the things that we can utilize to protect ourselves from this sick disease, it is to have Imaan in Allaah subhanahu wa ta'ala. As for the second affair is that we make sincere tawbah to Allaah tabarak wa ta'ala for all of our sins. Allaah subhanahu wa ta'ala  has said, 'and those who when they commit a sin or when they run themselves, they remember Allaah subhanahu wa ta'ala and make isthighfar for their sins. And who will forgive sins other than Allaah as long as they do not persist upon that which they did while they know.'

Likewise from the things that will protect ourselves and from the methods and means that have been laid down in the Shariah is that indeed Islaam is the deen of the fitrah and its way is the just way, balanced way. And it has affirmed for mankind that which he has established or that which he has within him a way of desire for sexual actions. But Allaah subhanahu wa ta'ala has not made it absolute for him to utilize or enjoy his desire in any way that he pleases. And at the same time He has not prohibited him from enjoying sexual pleasures absolutely but rather it has reigns and orders for him that desire of his. And that sis with the connection of the link of marriage. Because when Allaah tabarak wa ta'ala created mankind, He created for him his wife so that he may receive tranquility from her.

Allaah subhanahu wa ta'ala says, 'and indeed from His signs is that He has created for you wives so that you may receive tranquility and reside with them. And He has made between you love and He has made between you Mercy.' Therefore Allaah has made and prescribed marriage by way or which a person can increase in love and emotional feelings. And a way for him to protect himself from falling into evil deeds and lewd deeds. And for that reason Messenger (sallallaahu alaihi wa sallam) encouraged that we should marry.

In both Sahih al-Bukhari and Muslim it is recorded that Ibn Mas'ud (radiallaahu anhu) that the Messenger (sallallaahu alaihi wa sallam) said: 'O gathering of youth, whosoever from amongst you is able then let him marry. Because it is better for the lowering of the gaze. And it is better as a protection of the private parts. And whosoever is not able to do so then let him fast, because then indeed it is a protection for him.'

And likewise from the things that protect o­nes private parts (and things connected to that), that the method of protecting ---  that men not mix with the women. Ibn Qayyim rahimahullah mentions in his book, 'and there is no doubt  that to let the women mix with the men is the origin of every evil. And it is from the greatest reasons for Allaah subhanahu wa ta'ala revealing or sending upon the people punishments and likewise it is from the reason that the general and the specific affairs become corrupt. And the men mixing with the women is a reason for zina, fawahisha, lewdness and evil act connected to sexual related acts being committed between men and women. And it is from the reasons for diseases and plagues when the prostitutes began to mix with the army of Musa, and evil deeds and lewdness began to spread among them. Indeed Allaah sent upon them at that point plague and diseases and 70,000 people died as a result of that. And we ask Allaah that He protects us.

And likewise from the protective reasons that has been laid down by the Shariah for the male Muslim and the female Muslim, that the women wear the hijaab and screen themselves from strange men. Allaah subhanahu wa ta'ala says, '..and stay in your homes and do not display yourselves like the displaying of the days of Jaahiliyah' and Allaah azzawajal says addressing his message to his Messenger (sallallaahu alaihi wa sallam) : 'O Messenger, say to your wives, daughters and to the women from amongst the Muslimeen, that they should throw the jilbaabs over themselves, that is better for them not to be known or not to be recognized and they will not be harmed. And indeed Allaah is al-Ghaffoor ar-Raheem.'

And likewise from the reasons is that a woman stays in her home and that she doesn't leave her home except for a pressing need. Allaah says in the previous ayah, '.. stay in your homes and do not display yourselves like the displaying of jaahiliyah. And you know O servants of Allaah, (O female slave of Allaah) that the Shaitaan who is the major enemy for us utilizes the issue of the women leaving out of their homes, using her as a means of corrupting the men and utilizing the men for corrupting her. And indeed the Messenger (sallallaahu alaihi wa sallam) has said, 'indeed the whole of the woman is an awrah. So if she leaves her home, then indeed the shaitaan beautifies her and makes her fall into some type of fitnah and attempts her to fall into some lowly deeds.

And likewise from that a person distances himself from music as it is established with the people who have intellect that the beautiful voice has a direct effect upon the heart especially the heart of the woman. Music has an effect more o­n the woman than it has o­n the men. And if that music is accompanied with singing and with the playing of musical instruments, the effect that it has o­n the hearts in calling that person to lewdness is indeed greater. And for that reason Fudayl Ibn Iyyad rahimahullah mentioned that music is the ruqya of zina —meaning it is the thing that will lead towards it and will draw towards it.

Indeed Allaah subhanahu wa ta'ala says in the Qur'aan, 'and indeed from the people of those who buy lahwal hadeed (meaning music here) in order to misguide from the path of Allaah and Ibn Masood radiallaahu anhu swore three times by Allaah regarding the tafseer concerning this ayah and the explanation of the lahwal hadeed that it is ghina, it is music and likewise from the reasons that protect ourselves from this lewdness will be mentioned in a summarized form so that we don't spend too long here.

The first of them the Shaykh mentions is that a person both men and women lowers their gazes. Because the sight that it takes to look is from the arrows from the arrows of Iblees. And for that reason the Messenger (sallallaahu alaihi wa sallam) explained, 'that the first look that you take for a woman is for you i.e it is overlooked and the second o­ne is against you. And that is because the first look that a person took was not intentional i.e he did not intentionally take that look of that woman. So Allaah subhanahu wa ta'ala had mercy upon us and forgave us for that. And as for the second look then the mu'min the male and the female believer are both taken to account for that.

Likewise, the woman should not perfume herself when she leaves from her house. Indeed Messenger (sallallaahu alaihi wa sallam) prohibited that. And likewise from the reasons that will protect the society from this is that a woman does not show her beautification or that which she wears underneath her jilbaab except to those individuals who are from her mahrim (Mahram) who are lawful from her relatives.

Allaah subhanahu wa ta'ala has said that she should not show anything of her beautification except that which is apparent from her. And likewise from the reasons that will protect us bi-iznillaah that a woman does not enter in her speech i.e she does not go into too much depth with her speech and that she does not soften her speech to strange men. Whether that is upon the telephone or upon other than the telephone. And this is indeed from the greatest of reasons that leads to that evil. Because indeed if she is soft in her speech, then that o­ne who has something from sickness from his heart , will enter into his heart to have something with her by way of evil actions or by way of adultery or fornication.

And likewise from the reasons that we can protect, is that a person distances himself from intoxicants. Because indeed the khamr and the intoxicant are the mother of all evils. And by way a person would fall into zina and likewise it is a stealing and likewise it is a killing these souls that have been prohibited for us to kill. Rather a person would fall into every type of lowly act.

And likewise from the things that will protect us is that we keep clear from touching in any way a strange woman except in extreme necessity. O Servants of Allaah, indeed when the believer believes in Allaah subhanahu wa ta'ala there is no doubt that he is going to be tested and that he is going to be under trial. And for that reason Allaah subhanahu wa ta'ala when he created the Jannah, He surrounded it with the distasteful things. It was surrounded by things that are distasteful like Jihaad because a person may possibly die and it is something that is difficult for a person.

And likewise he wakes up at night at the time that it is very cold, and that you make wudhu and you pray. As for the tareeq or path to the Hellfire may Allaah protect us and you from it, is something that is easy iyaazu billaah. By doing those things that have connections with our desires like zina and drinking khamr and consuming wealth unlawfully and other than that from the evil act. Allaah subhanahu wa ta'ala has said, 'Alif Laam Meem, do the people believe that they are going to be left alone saying that we believe and that they will not be put under trial. Indeed we put to trial those who came before them and Allaah subhanahu wa ta'ala will know those who were truthful in their Imaan and Allaah  tabarak wa ta'ala will know by way of those that who are liars – the kaazibeen.


And likewise Allaah tabarak wa ta'ala has said, 'do you believe that you are going to enter Jannah and it did not come to you that which came to those who came before you? They were struck with hardships and calamities and they were shook until the Messenger and those who believe along with him said, 'when is the aid of Allaah going to come? Indeed the aid of Allaah is near.'

So you O my brother Muslim, and you O my sister Muslimah indeed you have chosen al-Islaam as your religion and this is the way of the anbiya alaihissalaatu wassalam and it is upon you that you remain firm upon the religion of Allaah and that you are not shaken in your Imaan and that you are not deceived by the duny and by its beautification and by Allaah you don't know when you are going to die. And you don't know when that thing that thing that stops all of o­ne's desires and stops all of o­ne's pain is going to end and going to come, so die while you are upon Islaam and while you are upon Imaan and while being in a state of being distant from the lewd deed and the evil deeds.


'O Allaah make us to see the Haqq and bless us to follow it. O Allaah make us see the baathil and the falsehood and bless us to stay away from it. And do not make it something that is not clear to us, so that we go astray. O Allaah make the best of our deeds of the dunya the last of our deeds, and the best of our action the last of our actions and the last of our days the day that we meet you.' 

Fitnah of Dajjaal

QUESTION:
We hear about the Dajjaal and the Fitnah (tribulations) surrounding him, from which the Messenger (peace be upon him) sought refuge (in Allah), and we have been commanded to seek refuge (in Allah) from his fitnah. So who is the Dajjaal? And what are his attributes?

ANSWER:
Dajjaal is a man who will appear towards the end of time, and Jews will follow him. His appearance is a sign of the Last Hour, and he will bring with him immense Fitan (tests and trials) which will have an adverse effect o­n the Iman (of Muslims). Quite possibly many people may perish because of his Fitnah, except those whom Allah protects.As for his attributes, he would be a Kafir man, blind in o­ne eye. He will seek to divert people from their religion by whatever means possible. So his Fitnah and danger will be immense. It is obligatory upon us to seek refuge in Allah from his Fitnah, as we have been commanded (to do so) by the Prophet (peace be upon him).

Shaykh Salih Bin Fawzaan;
Al-Muntaqaa Min Fatawa, vol. 2, pg. 97.

If you all depend on Allaah with due reliance

Umar (RadiAllaahu anhu) said: I heard the Messenger of Allaah (SalAllaahu alaihe wa sallam) saying:
"If you all depend on Allaah with due reliance, He would certainly give you provision as He gives it to birds who go forth hungry in the morning and return with full belly at dusk."
[At- Tirmidhi- Hasan]

Do not express pleasure at the misfortune of a (Muslim) brother lest

Wathilah bin Al-Asqa (RadiAllaahu anhu), said:
The Messenger of Allaah (SalAllaahu alaihe wa sallam) said, " Do not express pleasure at the misfortune of a (Muslim) brother lest Allaah should bestow mercy upon him and make you suffer from a misfortune."
[At-Tirmidhi]

What is Wala' (friendship, loyalty)?

Q.What is Wala' (friendship, loyalty)?
 A. Wala' (friendship, loyalty) is love and help of the faithful believers. Allaah says:

"The believers, men and women, are Awliya' (helpers, supporters, friends, protectors) of one another." (9:71)

The Prophet (SalAllaahu alaihe wa sallam) said:

"The faithful believers are as a brick structure, each supporting the other." (Muslim)

This was taken from "Islamic Creed Based on Qur'an and Sunnah" By Muhammad bin Jamil Zino

How To Weep For Fear of Allaah

How To Weep For Fear of Allaah


Undoubtedly your feelings of regret for missing out o­n this blessing is a very good sign. You should note that the Muslim can accustom himself to weep for fear of Allaah, by doing the following:
1 – Making yourself feel fear of Allaah.

This weeping is the fruit of beneficial knowledge, as al-Qurtubi says in his commentary o­n the verse (interpretation of the meaning): “And they fall down o­n their faces weeping” [al-Isra’ 17:109] This is an eloquent description of them and praise for them. It is the duty of everyone who acquires knowledge to reach this level, so that when he hears the Qur’aan he is filled with fear and humility. In Musnad al-Daarimi it is narrated from Abu Muhammad that al-Taymi said: Whoever is given knowledge and does not weep, he deserves not to have any knowledge, because Allaah has described those who have knowledge; then he recited this verse. Al-Jaami’ li Ahkaam il-Qur’aan, 10/341-342.

2 – Reading the Qur’aan and pondering its meanings

Allaah says (interpretation of the meaning): “Say (O Muhammad to them): Believe in it (the Qur’aan) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, fall down o­n their faces in humble prostration. And they say: Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled. And they fall down o­n their faces weeping and it increases their humility” [al-Isra’ 17:107-109]

“Those were they unto whom Allaah bestowed His Grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nooh (Noah), and of the offspring of Ibraaheem (Abraham) and Israel, and from among those whom We guided and chose. When the Verses of the Most Gracious (Allaah) were recited unto them, they fell down prostrate and weeping” [Maryam 19:58]

It was narrated that Ibn Mas’ood (may Allaah be pleased with him) said:The Prophet  (صلى الله عليه وسلم) said to me: “Recite the Qur’aan to me.” I said: “O Messenger of Allaah  (صلى الله عليه وسلم) , shall I recite it to you when it was revealed to you?” He  (صلى الله عليه وسلم)  said: “I like to hear it from someone else.” So I recited Soorat al-Nisa’ to him, and when I reached this verse – “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?” [al-Nisa’ 4:41] – he  (صلى الله عليه وسلم)  said: “That is enough for now.” I turned to him and saw his eyes were streaming with tears. Narrated by al-Bukhaari, 5050; Muslim, 800.

3 – Knowing the greatness of the reward for weeping, especially when o­ne is alone.

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah  (صلى الله عليه وسلم)  said: “A man who weeps for fear of Allaah will not enter Hell until the milk goes back into the udder, and dust produced (when fighting) for the sake of Allaah and the smoke of Hell will never coexist.” [Narrated by al-Tirmidhi, 1633; al-Nasaa’i, 3108; classed as saheeh by al-Albaani]. “Until the milk goes back into the udder” is a metaphor for it being impossible, as in the verse where Allaah says (interpretation of the meaning): “and they will not enter Paradise until the camel goes through the eye of the needle” [al-A’raaf 7:40].

Tuhfat al-Ahwadhi. And it was narrated that he said: The Messenger of Allaah  (صلى الله عليه وسلم) said: “There are seven whom Allaah will shade with His shade o­n the day when there will be no shade but His: a just ruler; a young man who grows up worshipping Allaah; a man whose heart is attached to the mosque; two men who love o­ne another for the sake of Allaah, meeting and parting o­n that basis; a man who is called (to commit sin) by a woman of high status and great beauty and he says, ‘I fear Allaah’; a man who gives in charity so secretly that his left hand does not know what his right hand is doing; and a man who remembers Allaah when he is alone and his eyes flow with tears.” Narrated by al-Bukhaari, 660; Muslim, 1031. Weeping when alone is singled out because being alone is a time when the heart tends to become harder and there is a stronger motive to commit sin, and it is farthest removed from the possibility of showing off. So if a person strives to do this, and makes himself feel the greatness and might of Allaah, and his eyes flow with tears, then he deserves to be beneath the shade of the Throne of the Most Merciful o­n the Day when there will be no shade but His shade.

4 – Thinking about your situation and your boldness in committing sin, and fearing to meet Allaah in such a state.

One of the righteous people used to weep night and day, and something was said to him about that. He said: “I am afraid that Allaah will see me committing sin and will say: ‘Go away from Me for I am angry with you.’” Hence Sufyaan used to weep and say: “I am afraid that my faith will be taken away at the moment of death.”

Ismaa’eel ibn Zakariya described Habeeb ibn Muhammad, who was a neighbour of his. He said: “Every evening I heard him weeping and every morning I heard him weeping, so I went to his wife and said: ‘What is the matter with him? He weeps in the evening and he weeps in the morning!’ She said to me: ‘By Allaah, when evening comes he fears that he will not live till morning and when morning comes he fears that he will not live till evening.’”

The salaf used to weep and grieve a great deal. When Yazeed al-Raqaashi was criticized for weeping a great deal and it was said to him, “If the Fire had been created exclusively for you, you would not weep more than this,” he said: “Has the Fire been created for anyone other than me and my companions and brothers among the jinn and mankind?” When ‘Ata’ al-Sulaymi was asked: “What is this grief?” he said: “Woe to you! Death is close at hand, the grave is my house, o­n the Day of Resurrection I will stand and my path is over a bridge across Hell, and I do not know what will become of me.”

Faddalah ibn Sayfi used to weep a great deal. A man entered upon him when he was weeping and said to his wife: “What is the matter with him?” She said: “He says that he wants to undertake a long journey and he does not have proper provision for it.”

One night al-Hasan woke up weeping, and he disturbed the other people in the house with his weeping. They asked him what was the matter and he said: “I remembered a sin that I committed and I wept.”

It was narrated that Tameem al-Daari (may Allaah be pleased with him) recited this verse (interpretation of the meaning): “Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the o­neness of Allaah Islamic Monotheism) and do righteous good deeds” [al-Jaathiyah 45:21] and he started repeating it and weeping until morning came.

Hudhayfah (may Allaah be pleased with him) used to weep intensely, and it was said to him: “Why are you weeping?” He said: “I do not know what is ahead of me – Divine pleasure or divine wrath.”

Sa’d ibn al-Akhram said: I was walking with Ibn Mas’ood and he passed by the blacksmiths, who had brought a piece of iron out of the fire. He stood and looked at the molten iron and wept.

5 – Making yourself feel regret and feeling that you have fallen short in your duties towards Allaah.

The tears of the repentant at night quenches thirst and cure sickness, as the Shaykh of the Mufassireen, Abu Ja’far al-Tabari, said in his commentary o­n the verse (interpretation of the meaning): “Do you then wonder at this recitation (the Qur’aan)? And you laugh at it and weep not” [al-Najm 53:59-60]

Do not weep at the warnings contained therein to those who disobey Allaah, when you are people who commit sin, “Wasting your (precious) lifetime in pastime and amusements (singing)” [al-Najm 53:61] – you are heedless of the lessons and reminders contained therein, turning away from its verses. Jaami’ al-Bayaan ‘an Ta’weel Aayi al-Qur’aan, 27/82.

6 – Weeping out of fear of a bad end.

It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: When the Messenger of Allaah  (صلى الله عليه وسلم)  passed by al-Hijr (the land of the people of Thamood) he said: “Do not enter the dwellings of those who wronged themselves, lest what befell them befall you, unless you are weeping.” Then the Messenger of Allaah  (صلى الله عليه وسلم) covered his head and walked quickly until he had left the valley. Narrated by al-Bukhaari, 3380; Muslim, 2980. Al-Nawawi included this hadeeth in a chapter entitled “Weeping and feeling fear when passing by the graves of the wrongdoers and the places where they were killed, and expressing o­ne's need of Allaah, and being careful not to be negligent in that.” Riyaadh al-Saaliheen, p. 373.

7 – Listening to moving speeches and lectures that will soften the heart.

It was narrated that al-‘Irbaad ibn Saariyah (may Allaah be pleased with him), who was o­ne of those who used to weep, said: “The Messenger of Allaah  (صلى الله عليه وسلم)  delivered a deeply moving speech at which our eyes began to overflow and our hearts melted.” [Narrated by al-Tirmidhi, 2676; Abu Dawood, 4607; Ibn Maajah, 42; classed as saheeh by al-Albaani].
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Article found on Calgaryislam.com

Legislated # of Rakahs of Witr/Qiyaam Al-Layl

Shaykh Muhammad Baazmool on the Legislated Number of Rak'ahs of Witr, the Night Prayer (Qiyaam Al-Layl)

QUESTION

I understand that the qiyaam al-layl (the night prayer) has to be a certain number of rak'ahs. Could you clarify the correct position in this issue, including a discussion of the different opinions of the scholars? May Allaah reward you much.

ANSWER by Shaykh Muhammad 'Umar Baazmool, professor of higher studies at Umm Al-Quraa University in Makkah

The scholars view qiyaam al-layl (the night prayer) to be from the optional acts of worship that are muqayyad (restricted). And its restriction is that the reports concerning it show that it is legislated to be performed at a certain time, and it also is legislated to be performed in a certain manner. Furthermore, they differed over the issue: Does it have a set number of rak'ahs or not?

The reason for this differing can be found in the hadeeth of the Messenger (sallallaahu 'alayhe wa sallam), when a man came to him and asked him about the night prayer, saying, "O Messenger of Allaah, how do I pray at night?" He (sallallaahu 'alayhe wa sallam) replied:

"The night prayer is (to be prayed) two by two." [1]

So based on this, some of the scholars have said that there is no limit to the number of rak'ahs to be prayed as night prayer, while they still viewed it to be a restricted form of optional worship.

Those who have said that this hadeeth is not a proof for the absence of a limit say, "Because the questioner only asked about how to pray the night prayer, and he did not ask about the number of its rak'ahs." Furthermore, they stated that the phrase used by the Messenger (sallallaahu 'alayhe wa sallam), "Mathnaa, mathnaa (two by two)," only refers to the basic description of something, and it is not something used to define a set number. Thus, these scholars say that this hadeeth is not a proof for the issue of whether or not there is a limit to the number of rak'ahs that can be prayed.

When we return to the Sunnah of the Messenger (sallallaahu 'alayhe wa sallam), to his actions, we find that 'Aa'ishah (may Allaah be pleased with her) has said, when she was asked about the Messenger's (sallallaahu 'alayhe wa sallam) night prayers, "He did not pray more than 11 rak'ahs in Ramadhaan or in other than Ramadhaan." [2]

So it is known from this hadeeth, a hadeeth that is agreed upon (by Al-Bukhaaree and Muslim), that the Witr of the Messenger (sallallaahu 'alayhe wa sallam) and his night prayer, that which is referred to as salaat al-layl or qiyaam al-layl, that which is referred to in Ramadhaan as salaat at-taraaweeh and sometimes salaat al-qiyaam, was only 11 rak'ahs.

However, it has been authentically established that (some of) the Companions prayed more than 11 rak'ahs. Some of them prayed 21, and others prayed more. This action of the Companions (may Allaah be pleased with them) must have been based upon a Sunnah, since this is an affair of worship.

Based on this, I say that a person has options as to how he can pray his night prayers. If a person wants to pray 11 rak'ahs of night prayer, then he may do so. And whoever wants to pray 21, then he may do so. And whoever wants to pray more or less than that, then he may do so. This is since the Messenger (sallallaahu 'alayhe wa sallam) alluded to the act of making Witr with 3, 5 or 7 rak'ahs. He said:

"Make Witr with three (rak'ahs), but do not make it like Maghrib." [3]

And he (sallallaahu 'alayhe wa sallam) said:

"Perform Witr with three (rak'ahs), and perform Witr with five (rak'ahs)." [4]

And it is authentically established, on the authority of Mu'aawiyah, that the Messenger (sallallaahu 'alayhe wa sallam) performed Witr by praying a single rak'ah. [5]

So then all of these options, in shaa' Allaah, are legislated and, thus, permissible. The Muslim may:

(a) Perform Witr by praying a single rak'ah;

(b) Perform Witr by praying three rak'ahs;

(c) Perform Witr by praying five rak'ahs;

(d) Perform Witr by praying seven rak'ahs;

(e) Perform Witr by praying nine rak'ahs;

(f) Perform Witr by praying 11 rak'ahs.

And 11 rak'ahs was the most prayed by the Messenger. However, as you know, the Sunnah of the Messenger (sallallaahu 'alayhe wa sallam) consists of statements, actions, and approvals. The Sunnah based on his own actions is no more than 11 rak'ahs, however, we say: The action of the Companions, when they prayed more than 11 rak'ahs, shows that there exists another (variety of the) Sunnah, perhaps it was from the approval of the Messenger, or perhaps it was from a statement of his that did not reach us, since they understood that one could pray more than 11 rak'ahs, and thus they prayed more than 11 rak'ahs.

So this makes the Sunnah of his action 11 rak'ahs. Furthermore, we can say that the Sunnah, in general, shows the permissibility of praying more than 11 rak'ahs as well.

Thus, we can express the fiqh of this issue with the following phrase: The most virtuous thing to do is restrict oneself to 11 rak'ahs, but is if one adds to that, then it is permissible. Adding to 11 rak'ahs is permissible, based on the general application of the Sunnah, by way of the actions of the Companions, may Allaah be pleased with them. This is what is related to qiyaam al-layl.

It is also important to make note of another issue, that the night prayer is an optional form of worship that is maqayyad (restricted). Here is a question: Is it permissible for a Muslim to pray something other than salaat al-layl at night, just some general optional prayers?

The answer: Yes, as general optional prayers have no set limit. Let me give you an example so as to clarify the difference between the two. The Sunnah prayers throughout the day are:

(a) Two rak'ahs before Thuhr, two rak'ahs after Thuhr, two rak'ahs after Maghrib, two rak'ahs after 'Eshaa', and two rak'ahs before Fajr;

(b) Or four rak'ahs before Thuhr, four rak'ahs after Thuhr, (along with the above);

(c) Or four rak'ahs before Thuhr, two rak'ahs after Thuhr, (along with the above);

(d) Or four rak'ahs before 'Asr (along with the above);

This is all based upon what has come in the narrations. So let us say that a man has prayed all of these prayers already, or even if he did not pray them, and he wants to pray some other additional optional prayers, wihtout intending them to be from the established rawaatib (daily Sunnah prayers), then we say: It is permissible for him to do that, whether it is at night or during the day.

However, do not stand up, intending to pray the rawaatib (daily Sunnah prayers), and then add to them. No, as the rawaatib (daily Sunnah prayers) have a set limit, set times, and set numbers of rak'ahs.

And similarly is the night prayer. If you want to pray some general optional prayers at night, then pray however you like. [6] But if you want to pray salaat al-layl, then you must pray according to the limits legislated by the Messenger (sallallaahu 'alayhe wa sallam) related to the time of the prayer and its description. And as far as the number of rak'ahs is concerned, then, as I mentioned, what has been related from the Messenger (sallallaahu 'alayhe wa sallam), based on the generality of His Sunnah, is that there is no specific limit to the number of its rak'ahs.

SOURCE

This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB037, dated 1423/8/17.

FOOTNOTES

[1] From an authentic hadeeth collected by Al-Bukhaaree (#473, 1/701 of Fat-hul-Baaree), Muslim (#1746, 3/273 of Sharh An-Nawawee), and others, on the authority of Ibn 'Umar (may Allaah be pleased with him).

The full text of Al-Bukhaaree's version is: A man came to the Prophet (sallallaahu 'alayhe wa sallam) while he was delivering a khutbah, and said, "How is the night prayer (prayed)?" He replied:

"Two by two, and when you fear the (coming of the) morning, then perform Witr by praying one rak'ah. It will be a Witr for you for everything you have prayed."

[2] From an authentic hadeeth collected by Al-Bukhaaree (#473, 1/701 of Fat-hul-Baaree), Muslim (#2013, 4/310 of Sharh An-Nawawee), and others, on the authority of Ibn 'Umar (may Allaah be pleased with him).

[3] In his book, Bughyatul-Mutatawwi' (p.56), the shaykh said, "It was collected by Al-Haakim in his Mustadrak (1/314), and he called it saheeh according to their (Al-Bukhaaree's and Muslim's) conditions. It was also collected by At-Tahaawee in Sharh Ma'aanee Al-Aathaar (1/292). And Al-Albaanee declared it to be saheeh in Salaat At-Taraaweeh (p.85)."

[4] I was not able to find this exact wording, however it is similar to an authentic hadeeth collected by An-Nasaa'ee in his Sunan (#1711), on the authority of Aboo Ayyoob Al-Ansaaree (may Allaah be pleased with him), who said that the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:

"Witr is something established, so whoever wants to perform Witr by praying five (rak'ahs), then let him do so. And whhoever wants to perform Witr by praying three (rak'ahs), then let him do so. And whoever wants to perform Witr by praying one (rak'ah), then let him do so."

Al-Albaanee declared it to be saheeh (authentic).

[5] I could not find the hadeeth being referred to here. However the shaykh, in his book, Bughyatul-Mutatawwi' (p.55), states that Witr with only one rak'ah is established by three narrations:

(a) The first one has been mentioned in footnote #1, "...Then perform Witr by praying one rak'ah..."

(b) The second one has been mentioned in footnote #4, "...And whoever wants to perform Witr by praying one (rak'ah), then let him do so."

(c) The third one has been collected by Imaam Muslim in his Saheeh (#1754, 3/274 of Sharh An-Nawawee), on the authority of Ibn 'Umar (may Allaah be pleased with him):

"Witr is a rak'ah performed in the last part of the night."

[6] For example, you do not pray qiyaam al-layl before Maghrib. Also, you do not pray anything after Witr, intending it to be qiyaam al-layl.

"...Bitter in taste, yet its outcomes are sweeter than honey."

Ruling regarding the one who becomes angry when an affliction befalls him

Author: Shaykh Muhammad ibn Saalih al-'Uthaymeen (:rahim:)
Source: Fataawa Arkaan al-Islaam - Fatwaa 64, page 126

Question: What is the ruling regarding the one who becomes angry when an affliction befalls him?
Answer: People are upon 4 levels regarding the circumstances of affliction:

The First Level

Being angry, and this is in various ways:
The first type: That the anger is by the heart as if he is angry at his Lord. So he becomes angry with what Allaah has decreed for him, and this (level) is haraam. And it is possible that this could lead to kufr (disbelief). Allaah said:

“And among mankind is he who worships Allaah as it were, upon the very edge (i.e. in doubt); if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face (i.e. reverts back to disbelief after embracing Islaam). He loses both this world and the Hereafter.” - Al-Hajj (22):11

The second type: That the anger is by the tongue like making duaa for destruction or ruin and what is similar to that, and this is haraam.
The third type: That the anger is by the limbs like slapping the cheeks, ripping the clothes, pulling out hair, and similar to that, and all of this is haraam in contradiction to patience which is waajib (obligatory).

The Second Level:

Being patient, just as the poet said:

“Patience is like its name - bitter in taste, yet its outcomes are sweeter than honey.”

So the person sees this thing (the affliction) weighs very heavy upon him, yet he bears it although he dislikes that it happened. Rather, his eemaan bears it and restrains him from being angry. So the time of affliction and the time of no affliction is not the same to him, and this (level) is waajib, because Allaah commanded the people to be patient, saying:

“…and be patient. Surely, Allaah is with those who are As-Saabireen (the patient ones, etc.).” - Al-Anfaal (8):46

The Third Level:

Being pleased with the affliction in that the person is pleased with the affliction and whether it happened or not, it is the same to him so he it is not difficult upon him. He does not bear it as if it is something weighing heavy on him, and this (level) is mustahabb (preferred - between haraam and waajib) and it is not waajib according to the most correct opinion. The difference between this level and the one before it is apparent because the affliction happening or not happening is the same due to the pleasure of the one on this level. As for the level before it, the affliction is hard upon him, yet he remains patient over it.

The Fourth Level:

Thanking/being grateful and this is the highest level. This is that the person thanks Allaah for the affliction which has struck him in that he knows that this affliction is an expiation for his sins and perhaps a cause for an increase in his good deeds. The Prophet (:pbuh:) said:

“There is no affliction which strikes the Muslim except that Allaah expiates with it (sins), even with a thorn that may poke him.” (Recorded by Bukhaari and Muslim)

Characteristics of the Female Hypocrites

Characteristics of the Female Hypocrites


Shaikh Muhammad Musa Nasr
His book Al-Munafiqoon (pg. 79-80) [The book is available in English]

1. Exposing Their Beauty

Tabarruj or exposing the feminine, physical beauty that is to be concealed from all the non-mahram [1] male population, and seeking to be a source of enticement and fitnah is a sign of Hypocrisy.

Tragic it is to see many women displaying themselves out in public as if they are pieces of meat selling themselves to the onlookers who want nothing more than to defile them.

The norm today is to find that the female physique has become the cheapest commodity that is displayed in the market place. In fact the female physique is seen as a tool to sell other products and services.

The woman who does not guard her modesty and does not draw the veil over her beauty, is a woman who is seeking to displease Allaah and His Messenger while showing love and obedience to the Devil and his Legions. Her deeds are the deeds of the unbelieving woman and her clothes are the clothes of the deviants even if she was to claim to have Eemaan (faith) and chastity.

Allaah says: “O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts) and as an adornment. And the raiment of righteousness, that is better. Such are among the Ayaat (signs) of Allaah, that they may remember (i.e. leave falsehood and follow truth).” [Surah Al-A‘raaf: 26]

The Messenger of Allaah (sallallahu 'alayhi wa sallam) warned the women by saying: “Those who make Tabarruj are the Munafiqaat (female Hypocrites).”

Refer to Imam al-Albanee's blessed book “The Hijaab of the Muslim Woman” for a full commentary on this issue.

2. Al-Mukhtali‘aat: Women Who Ask Their Husbands For Divorce For No Reason

In the Hadeeth narrated by Ahmad, an-Nasaa'ee, and at-Tirmidhee on the authorities of Abu Hurairah and Thawbaan, Allaah's Messenger (sallallahu 'alayhi wa sallam) said:

“Al-Mukhtali‘aat are the female Hypocrites.” [2]
Khul‘ is defined by the scholars as being the same as removal of one's garment. This means when the woman seeks to remove (i.e. divorce) her husband from her. This understanding is taken from the words of Allaah:
“It is made lawful for you to have sexual relations with your wives on the nights of fasting. They are a Lîbaas [i.e. body cover or Garment] for you and you are a Libaas for them....” [Surah Al-Baqarah: 187]

The legal understanding of the term (khul') implies that a woman pay a man (her husband) a certain amount of money to end their marital union. If the money (property) is not exchanged then the khul‘ is incomplete and void.

On a whole, the process of khul‘ is sanctioned by Islamic law if done properly and asked for due to the right reasons. Valid reasons for khul‘ vary by circumstance, but in general a few valid reasons for seeking khul‘ are:

1. The husband is of a harsh temperament
2. He harms (abuses) his wife
3. The woman fears that by remaining with him, she will not establish the dictates of Allaah in what He has obligated on her, such as mutual love and companionship.

The khul‘ that is prohibited and earns a woman what we have described from the words of Allaah's Messenger (sallallahu 'alayhi wa sallam) is that which is done without a valid religious, moral or proper reason. This type of khul‘ leads a woman to nifaaq (hypocrisy), because she scorns the laws of Allaah regarding mutual love and companionship.

For further clarification on the laws pertaining to this issue, refer to the verified books of Fiqh and ask the scholars when you do not know.

‘My soul is in bad shape.’

What you should say instead

Oct 23, '09 7:19 AM for everyone

Aisha (RadiAllaahu anha) said: The Prophet (SallAllaahu alayhi wa sallam) said, “None of you should say: ‘My soul has become evil.’ He should say: ‘My soul is in bad shape.’”

[Al-Bukhari and Muslim]

Taken from the Book "Clear Advice for Benefiting from Educational Seminars"......

Taken from the Book "Clear Advice for Benefiting from Educational Seminars" By Shaykh Salih bin Abdul Azeez Ala Shaykh , Minister of Islamic Affairs and Propagation – Kingdom of Saudi Arabia

THE THIRD PILLAR
The Student and Advice to the Student of Knowledge

This is referring to the student of knowledge who is attending the seminars; he has [distinctive] characteristics, personality and traits.

THIS FIRST ADVICE:
Sincerity
He should be sincere in hoping from his generous Lord, by doing so; Allah The Most High and Sublime will open his heart to knowledge and gain. The heart is distracted by distractions and thoughts, thus while one is quietly listening a thought will come to him and deter him from benefiting. Then a person desires to gather himself, but it is extremely difficult, and when this takes place points of benefit become scattered and the later information erases the earlier.

Therefore, it is incumbent that one truly turns to Allah The Most High and Sublime and makes Du’aa [supplication] that He gives him understanding [Fiqh] in the religion, and that He allows one to benefit and be patient with knowledge. This is because it is mandatory that one possess patience in seeking knowledge, and in order for that to take place one must be sincere and truthful with Allah The Most High and Sublime, and turn to Him in the correct manner because knowledge is worship.

Verily the Angels lower their wings for the student of knowledge out of pleasure for what he is doing, and verily everything upon the earth and in the heavens seeks forgiveness for the scholar, even the fish in the sea. This is indeed a great merit.


So purify Oh! Student of knowledge- your thoughts of Allah (Subhaana wa ta ala) The Most High and Sublime and sincerely turn to Him in order for Him to open your heart to knowledge and make it firm within your heart.

THE SECOND ADVICE:
The pen should be ready prior to the lesson
This point was stressed by Al Khateeb in his book ‘Ja’mee Al Jam’ee’ and also by Ibn Abdul Al Birr in his book ‘Al Jam’ee lee Bayan Al Ilm wa Fadlihi’ [The Compilation Explaining Knowledge and it’s Merits], and in other than these two works.


From what is deficient is that a student attends a lesson and neglects to bring a pen, or he brings one that doesn’t contain ink. With regards to paper, it is befitting that the student prepares a notebook for every subject, or a notebook which is divided into several subjects. All of the aforementioned methods will follow according to the organization of the mind. If a student’s mind is distracted this will appear in his knowledge and notebooks. It is not befitting for a student to write several subjects on one paper.

He should refrain from writing notes in the margin spaces of the text books, this will cause information to become crowded and prevent one from referring back to it at a later time. Because of this, Imam Ahmed was asked about writing in small print, he responded: “I dislike this because one does not know when he will need this information, and it’s possible that he needs it and he is no longer able to refer back to it [illegible]. This statement is a reality. Notes taken within texts books [in margin spaces] are not organized and are mixed with the written text, and it’s also possible that the penmanship is awful.


Paper is these days available and cheap; All Praise be to Allah With regards to writing in notebooks, there is an arrangement suitable to be followed, it consists of:

A student should place within the text which he is studying sequential numbers from one to the end of the text, and every topic which the teacher comments on the student places that affair on an individual page. He would then place the following issue on a separate page. He should do this even if the comment on that issue is only one line. He should not say: The page is blank! It’s possible that he needs that space in the future. If the student wishes to add more detail to an issue that the scholar did not expound on, he would first place the origin of the issue, and then add more detailed information. These explanations by the scholars or teachers would then become the foundation for larger explanations for the student in the future if Allah wills.

THE THIRD ADVICE:
Related to the student that is not able to attend all the seminars, but instead he attends during his free time
It is upon this student to choose the field that he needs most in his religion to complete his knowledge in that particular subject. For example, it’s possible that he did not study the subject of Tawheed, or he studied it long ago and desires to review it. This subject would be a priority in his choice of subjects. He would then use his remaining free time for other subjects that he is interested in. Therefore it is incumbent that the student of knowledge chooses the suitable subject and time.

THE FOURTH ADVICE:
Excellent review and preparation for lessons
How can a student review and prepare for lessons if they are continuous? This is done by him memorizing the text prior to hearing the explanation from the scholar. This methodology will produce true structured knowledge.


One should also prepare by reviewing important issues [before the lesson]. The student should read a line or page and focus on the important issues. By doing so, he prepares himself to understand these issues once covered by the teacher. It is not a condition that the preparation of the student is similar to that of the teacher.

The purpose of this preparation is not merely for the student to prepare for learning, but rather he should combine his present knowledge with what is being presented by the teacher, and by doing so the knowledge of the student will grow over an extended period of time. The student should prepare for the lesson, and as a result he will notice how the scholar handles the text, and how the student himself handled the text. For example, the text being taught is Bulugh Al Maram and the subject being taught from the book is the chapter of Prayer, the student reviews a Hadith from the text by referring to Subul As Salam, Fathul Barre, and other than them. The student should review and see what he comprehends about the Hadith; he then compares what he read to how the scholar handled the Hadith. There is not doubt that this methodology will provide the student with benefits that he was possibly unaware of.

It is also befitting that the teacher chooses from amongst his students those who are capable of being teachers and he focuses on them even more. He should teach them how to study, how to teach, and how to organize issues. It is possible that a student approaches his teacher and says: “I attended a seminar with you last year and heard from you the explanation of Bulugh Al Maram or Forty Hadith of Imam An Nawaawee…..” It’s possible that the teacher forgot this particular student due to the large number of students present at the seminar, or maybe he remembered him. But the teacher never forgets the diligent student because he creates an impression about this student and his dealings with the text, his understanding of the Hadith, and his character with the teacher.

THE FIFTH ADVICE:
Writing notes of benefits from the teacher
The student should not depend on the audio recording during seminars. It is upon a student not to say: “There is no need to write as long as the recording is present”. This is a tremendous mistake that many students have fallen into. The student writing what is being presented by the scholar influences his preparation for knowledge and it also influences his methodology of seeking knowledge in the manner that it should be sought. Acquiring knowledge must include difficulties, suffering and struggle. Also in writing notes, a student creates an ability to summarize information. This is because he will not be able to write every single letter mentioned by the teacher. For this reason, it is befitting to distinguish between what was dictated to the student from what he heard. It is possible that much information mentioned by the teacher is lost when a summary is written.
Therefore, what is the purpose of writing?

The purpose of writing is that the student forms the ability to summarize information. He hears and then he summarizes. It is noticed that in the beginning of the seminars, the scholar hastens in his speech and the student is not able to take notes, but the next time the student is able to write however he misses some information. Similar to this, a time will come and the student will be able to completely write what is being presented and he is able to summarize using the most perfect examples because he has developed a skill, and this skill can only be developed through practice. How does one practice? Practice is performed -in addition to what was previously mentioned- by not depending on the audio recording.

THE SIXTH ADVICE:
Mercy between the students
It is possible that different categories of people attend the seminars.
1. From them are those who are present to seek knowledge

2. From them are those who are beginners

3. Some seek to attend a gathering of remembrance, especially if the lecture is after Fajr prayer or during times that supplication is answered.

4. Others attend to gain a particular benefit and any benefit gained will suffice them.
That which is befitting in reality is that the students care for one another. The student should teach his beginning brother the correct methodology and provide him with advice. Due to this, it is appropriate that students have mercy with one another during Islamic lessons, and in all aspects of knowledge. It possibly occurs that the scholars begin their lessons with advice to the student to be merciful. It is because of this that the first Hadith transmitted in Ijaazat [permission and authorization to narrate Hadiths] is:

“The merciful will have mercy shown to them by Ar Rahman. Be merciful to those on the earth, and The One Who is in the sky will be merciful to you” [footnote 1].

Question: Why do students learn this Hadith?
Answer: Know –may Allah have mercy upon you- from the manners of a student of knowledge that Allah has blessed and has mercy on him in his knowledge, is that he [the student] is merciful with those around him; he guides them, teaches them and assists them, etc. Thus, if you are merciful in your quest for knowledge, with the creation, with your companions, with your friends and those attending the seminars and you assist them with good, then you are given glad tidings of the mercy of Allah (Subhaana wa ta ala) The Most High and Sublime to you with His true promise in the statement of His Messenger (SalAllaahu alaihe wa sallam) “The merciful will have mercy shown to them by Ar Rahman…”

---------------------------------------------------------------------------------------------------------------------------
[footnote 1] Reported by Ahmed and Abu Dawud; This Hadith is known to the scholars of Hadith as: Al Musalsil bil Awaliyah (sequenced with precedence], because every scholar in the chain of narration mentioned about his teacher: “I heard so-and-so say, and it was the first narration I heard from him”. Every narrator in the chain mentions the same pattern until the chain reaches the generation after the Tabi’een (Atba’ At Tabi’een).

Matn Aqeedah At-Tahawiyah with Comments

This matn of Al-Aqeedah At-Tahawiyah includes comment from some of the major scholars of our time and was arranged by Ash-Sheikh Abu Abdul A'laa Khalid Uthmaan, one of the students of Ash-Sheikh Rabee'.

Our Price: $4.00

http://www.rimarket.net/product-p/mt0029s.htm

In the Picture, the Book looks BIG, but in reality, it is so cute little book, pocket size, like husnul muslim. 

I have desired and looked to buy such a tiny small book with very brief comment of this great work - aqeedah at tahawiyah - i always looked into that list of books in this site to find to buy. 

Alhamdulillah in my last order from this site, i found the book and i got it. When the book reached my hand, i was so happy to find the book that i looked for - for so long alhamdulillah.

Of course i did not read the book yet but i will insha-allah soon.

The book has brief commentaries by Shaykh ibn bazz, Shaykh Albanee, Shaykh Fawzan, and Shaykh Razehe. Can you believe in this little tiny book, 4 scholars works are gathered. alhamdulillah.

It is 122 pages long and there is index page at the end of it as well. 

I hope Allah gives me tawpiq to master this book well ameen.

A Warning Regarding the Dangers of the Beauty Salon and the Hair Stylist

A Warning Regarding the Dangers of the Beauty Salon...
Price: $10.00
Title: A Warning Regarding the Dangers of the Beauty Salon & Hair Stylist  Gathered and Arranged by Umm ‘Abdir-Rahmaan al-Imaam (Allâah preserve her) ISBN: 0-9785009-4-6 The deviations that the non-practicing Muslim woman has fallen into are many. The scholars of high regard have explained the cures for all of these illnesses that the Muslim woman has been afflicted with; they have authored books and treatises, given lectures, as well as established beneficial lessons. It is sufficient enough that I contribute with such a small yet humble effort which will cover the gap from those gaps that need to be filled and that gap is concerning the issues surrounding the salon and the hair stylist

 ----------------Excerpt from the Book - Very Very beneficial please read, you have a chapter from the book and also the intro. and preface and more from the book. So insha-Allah please read insha-Allah. May Allah benefit us. ameen.----------------

A_Warning_Regarding_the_Danger.html
The_Harms_of_the_Hair_Dyes_and.html

www.dtssbc.com/Publication%20Teaser%20PDF.pdf
http://dtssbc.com/The%20Harms%20of%20the%20Hair%20Dyes%20and%20Hair%20Dryers.pdf

 ----------------

I never understood how important this Hair Style thing could be to women, When this book came out, i saw it and said, who on earth goes to these places. I never went to any of these hair salon in my life as far as i can recall and have no desire whatsoever in my heart to go to any of them. 

When i was very young, i don't remember how old i was, i just remember, my oldest sister used to take me to neighbor next to us, and cut my hair and style it the way she wished, and my mother used to give her very good yelling for doing such thing with my hair. 

then when i grew up, i didn't let her do it. Now, no one better dare to think of cutting my hair. 

I never ironed my hair, on earth, why does one need to do that and destroy the pretty hair? 
and i never think of doing it, have no desire for it whatsoever. 

what else women do in those salon, the nails, i cannot believe people has to go to those women to cut and shape their nails too? 


when did we become too lazy to cut our nails? lol. It makes me laugh and then cry too. 


and then wait, there is something call facial i think, they condition the face, what does that mean, i have no idea, but yea. 


i can say one thing, no one is doing anything to my face, that's for sure. Alhamdulillah i am just perfect so is my face, hair, nails.


and Yes, some women has to go for hennah too. mash-Allah. 


Women of these times have lost their mind, has gone crazy, and became LAZY.

you know when i (we) were back in my country, in village, when Eid came, a day or 2 early, or even the night before the Eid day, we would go to the neighbor that had the Henna tree, and collect the leaves of Henna, and grind them [don't know if that's the word to use, but yea, we used to make those leaves into the henna you find in the tube sold in the store], 

and we used to do it together with neighbor girls and sisters and we would find the best sister who design nicely and ask her to do henna on our hands, if not, then we would do ours. 

and it used to be FUN and so much happiness used to be in each of us to do that. Alhamdulillah.

there was no thinking of PAYING MONEY to get our Henna done. 

subhan Allah, people waste money on silliest thing ever.

if you have TOO MUCH money, please donate to people who cannot afford to buy a meal a day to eat. Please. 

May Allah bless you.

and Do not please bother your Father, or Brother, or Husband over such horrible issues.

they should yell at you saying that you are lazy.

why do you need to go to hair salon to cut your hairs or nails or whatever, do it yourself.