Category Archives: Worship

The Prohibition against asking for punishment in the Dunya

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

I was recently asked about this topic and thought i would share the hadeeth and its subject matter with you.

Upon the authority of Anas ibn Maalik – Radhiyallahu ‘Anhu who said that the Messenger of Allah – Sallallahu alaihi was Salam visited a man from the Muslims who had become slim and weak and resemblant to a newborn chick (due to an illness). So the Messenger of Allah – Sallallahu Alaihi Was Sallam said to him: “Have you been supplicating for anything or asking him (Allah) for anything? so he said yes! i have been saying: “Oh Allah whatever you were going to punish me with in the hereafter, then give me my punishment in the life of this world” so the Messenger of Allah – Sallallhu Alaihi Was Sallam said: “Subhaanallah! You would not withstand that! (or he said) you would not be able! Would it not have been better for you to say “Oh Allah give me good in the dunya, and good in the hereafter, and save us from the punishment of the Fire” then he made dua to Allah for him and Allah cured him”

(Saheeh Muslim 2688)

Wallahu A’lam

Abu Hakeem

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Angels that rise and descend with the rising and the setting of the Sun

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillah

Ammaa Bad:

Another example of an affair that takes place daily within the creation of Allah, among the aspects of creation that we do not see is that which the Messenger informed us of that occurs daily with the rising and setting of the sun.

Upon the authority of Abu Dardaa – May Allah be pleased with him – (who narrates) From the Messenger – Sallallahu ‘alahi wa salam who said:

The Sun does not rise, except that on either side of it there are two angels that make a call that is heard by everyone on earth except Mankind and the Jinn (Saying) “Oh Mankind! Come to your lord! That which is little and suffices is better than that which is plenty but distracts (from your lord). And it does not set except that on either side of it there are two angels that call, (Saying) Oh Allah! Give to the one that spends (in your way) a goodly substitute, and and give to the the one that withholds (from giving) destruction

(Collected by Ibn Hibbaan (3319) and Shaikh Al Albaani Declared it ‘Saheeh’ in ‘Dhilaal Al Jannah’ (975))

We benefit from this hadeeth a number of things:

1. Another one of the duties of the angels
2. The virtue of Satisfaction and sufficiency
3. The virtue of giving with sincerity
4. The blameworthy nature of witholding and not spending in the way of Allah
5. The Fitna of the dunya

Wallahu a’lam

‘Laa Haula wa laa quwwata illaa Billah!’

Bismillahi wal Hamdullillah was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Upon the authority of Abu Hurairah – Radhiyallahu ‘Anhu – who said: “The Messenger of Allah – Sallallahu Alaihi wa Salam said to me: “Say ‘Laa Haula Wa Laa Quwwataa Illaa Billaah’ (There is no might or power except with Allah) in abundance, for indeed it is from the treasures of Jannah

(Collected by Bukhaari (6952) and At Tirmidhi (3601) upon the authority of Abu Musaa Al Ash’aree -Radhiyallahu Anhu)

Meaning this is a treasure that will be preserved and rewarded to the servant in Jannah if he says it!

As far as its meaning is concerned then ‘Laa Haula’  meaning ‘Laa Tahweel’ which is to change from one affair to another. That is there is no ability to change and turn from disobediance and sin except with Allah. As for ‘Laa Quwwata’ then it literally means no power or might, that is one has no power or ability to carry out acts of obediance except with the aid of Allah. Thus the statement is one that bonds and connects the servant to his lord if it is understood.

Upon the authority of Qais ibn Sa’d – Radhiyallahu ‘anhu – who said that the messenger of Allah said: “Should i not indicate to you a door from the doors of Jannah?” I said: “Of course!” he said: “Laa Haula Wa Laa Quwwata Illaa Billah!

(Collected by At Tirmidhi (3581) and declared ‘Saheeh’ by Shaikh Al Albaani – Rahimahullah)

Upon the authority of Abu Huraira who said that the Messenger of Allah – Sallallahu ‘Alaihi Wa Sallam – said: “Should i not teach you (or he said) indicate to you a statement from beneath the throne of Allah from the treasures of Jannah?” Say: “Laa Haula Wa Laa Quwwata Illaah Billah” So Allah says (i.e. when the servant says that) My servant has submitted and surrendered

(Collected by Al Haakim (54) and declared ‘Saheeh’ By Shaikh Al Albaani in ‘Saheehul Jaami’ 2614)

Indeed when the Messenger went upon the night journey he met the father of the prophets and messengers Ibraaheem who commanded him to convey some advice to his Ummah

Upon the authority of Ibn Mas’ood – Radhiyallahu Anhu – from the messenger who said: ” When it was the night that I went upon the night journey I met Ibraaheem in the seventh heaven- who said to me: “Oh Muhammad! Convey my salaams to your Ummah and inform them that the soil of Jannah is good and its water is sweet and fresh and it is ‘Qee’aan’ (i.e. a beautiful open plain, perfect for cultivating) and that it is cultivated with: ‘Subhaanallah’ and ‘Al Hamdullillah’ and ‘Laa illaaha illallah’ and ‘Laa Haula Wa Laa Quwwata Ilaa Billah’

(Collected by At Tabaraani in ‘Al Mu’jam al Kabeer’ and declared ‘Hasan’ by  Shaikh Al Al baani in Saheehul Jaami’)

The Messenger theronafter advised his ummah generally with it and specifically:

Upon the authority of Ibn Umar – Radhiyallahu ‘Anhumaa who said: The messenger of Allah – Sallallahu Alaihi wa Salam – said:” Be plentiful in sowing the seeds of paradise, for indeed its water is sweet and fresh, and its soil is good, thus be plentiful in planting it’s seedlings ‘Laa Haula Wa Laa Quwwata illaa Billah

(Collected by At Tabaraani in ‘Al Mu’jam Al kabeer’ (13354) and declared ‘Hasan’ by Shaikh Al Albaani in Saheehul Jaami’ (1213)

As far as him advising specific individuals then:

His advise to Abu Dharr Al Ghifaari – Radhiyallahu ‘Anhu:

Upon the authority of Abi Dharr:

Oh Abaa Dharr! Should I not indicate to you a treasure from the treasures of Jannah?: “Laa Haula Wa Laa Quwwataa Ilaa Billah

(Collected by Ahmad in his Musnad and declared ‘Saheeh’ by Shaikh Naasir in ‘Saheeh Targheeb’ 1585)

His advise to Haazim ibn Harmalah Al Aslami:

Oh Haazim! Say ‘Laa Haula Wa Laa Quwwata Illaa Billah’ plentifully, for indeed it is a treasure from the treasures of Jannah”

His advise to Abdullah ibn Qais – Radhiyallahu ‘anhu

“Oh Abdullah ibn Qais! Should I not indicate to you a statement that is a treasure from the treasures of Jannah? “Laa Haula Wa Laa Quwwata Illaah Billah”

(Agreed Upon)

His advice to Abu Hurairah – Radhiyallahu ‘Anhu

Upon the authority of Abu Hurairah – Radhiyallahu anhu – who said:

“We were walking with the Messenger of Allah – Sallallahu ‘Alaihi Was Salam – in a garden in Madina when he  said: “Oh Abaa Hurairah” so i responded “I am here at your service Oh Messenger of Allah! so he said: “Indeed those who indulge much (in the life of this world) they will have the least (on the day of Judgement) except one that who does like this and this with his wealth” and he gestured with his hand to the left and the right (ie that he gives his wealth to the left and to the right) “and they indeed are few” then he said: “Oh Abaa Hurairah Should i not indicate to you a treasure from the treasures of Jannah?” so i said: “Certainly Oh Messenger of Allah!” he said:”You should say: “Laa Haula Wa Laa Quwwata ilaa Billah wa Laa Malja’a wa laa manjaa illaa ilaihi” (There is no ability to turn from disobediance nor power to carry out acts of obedience except with Allah. And there is no one protection from evil is sought from, nor one that grants salvation except him.). Then he said “Oh Abaa Hurairah! Do you know what the right of Allah upon his servants is and his servants right upon Allah?” So i said: “Allah and his Messenger know best” He said: “The right of Allah upon his servant is that they worship him and do not ascribe partners with him, and the servants right upon Allah is that he will not punish one who does not acsribe partners with him

(Collected by Al Haakim in his ‘Mustadrak’ and declared ‘Saheeh’ by Shaikh Al Albaani in Saheeh Targheeb 3261 and As Saheehah: 1766)

‘Laa Malja’a: There is no ‘Malja’a (lit: Something that one seeks protection in or resorts to)

Laa Manjaa: There is no ‘Manjaa’: (lit: one that grants salvation and security)

Wallahu ta’aalaa A’lam

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The Tremendous Virtue of Walking to Jumu’ah!

Bismillah Wal Hamdullillah Was Salaatu Was Salaamu ‘alaa Rasoolillahi

Ammaa ba’d:

Upon the authority of Aus Ibn Aus – Radhiyallahu ‘anhu – that the Prophet – Sallallahu ‘alahi Was Sallam said: “Whoever makes Ghusl on the day of jumu’ah and washes well, and leaves out in the early part of the day and proceeds early, and he walks and does not use transportation. Then he sits close to the Imaam and he remains quiet and disturbs no one, he will recieve for every step he takes, the reward of a years worth of action, a year of standing in prayer and a year of fasting!”

(Collected by At Tirmidhi (496), An Nisaa (3/95) Abu Daawood (345) and Ibn Maajah (1087) and is declared ‘Saheeh’ by shaikh Al Albaani in ‘Saheeh Abu Daawood (333)

A tremendous hadeeth establishing tremendous reward for the one who fulfills its conditions, even if a person practices it just once in his lifetime!

Wa Sallallahu ‘Alaa Nabiyinaa Muhammad

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Surahs the messenger would recite before sleep

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Upon the authority of Irbaadh ibn Saariyah – Radhiyallahu ‘Anhu – that The prophet did not used to sleep until he recited the’Musabihaat’ (A reference to the surahs that begin with ‘Sabbaha lillah..’ or ‘Yusabihu Lillah..’ or ‘Subhaan..’ or ‘Sabihi…’ and they are seven surahs: Suratul Israa, Suratul Hadeed, Suratul Hasr, Suratus Saff, Suratul Jumu’ah’, ‘Suratut Taghaabun, Suratul A’laa) and he used to sayIn them is an Ayah that is better than a thousand verses!

(Collected by At Tirmidhi (3406) and declared ‘Hasan’ By Shaikh Al Albaani – Rahimahullah)

Upon the authority of Naufal Al Ashja’i – Radhiyallahu ‘Anhu – who said that the prophet – Sallallahu ‘alahi was Salaam – said to Naufal: “Read ‘Qul Yaa Aiyuhal Kaafiroon’then sleep when you have completed it for indeed it is a safeguard and freedom from shirk

(Collected by Abu Daawood( 5055) and declared Saheeh by sheikh Al Albaani)

Upon the authority of Aisha – Radhiyallahu ‘anhaa – who said: “The prophet – Sallallahu alaihi wa Salam did not used to sleep until he recited: (Suratut) Az Zumar and (Surat)Bani Israa’eel (i.e Suratul Israa)

(Collected by At Tirmidhi (3405) and declared ‘Saheeh’ By Shaikh Al Albaani –Rahimahullah)

Wallahu ta’alaa A’lam

Never underestimate even the smallest charity!

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Upon the Authority of Abu Huraira – Radhiyallahu ‘Anhu who said: The messenger – Sallallahu ‘Alaihi Was Salam

No one gives Sadaqah from that which is good – and Allah only accepts that which is good – except that Ar Rahmaan (the most beneficent) takes it with his right hand, even if it is a date. It is then nurtured in the hand of Ar Rahmaan until it becomes greater than a mountain. Just as one of you would nurture his colt or his young (weaned) Camel

(Agreed upon by Bukhaari (1344) and Muslim (1014))

In variant wording:

Upon the authority of Aisha – Radhiyallahu ‘Anhaa – that the messenger of Allah – Sallallahu ‘alaihi wa Salam – said

Indeed Allah nurtures for one of you the date and the morsel (that you give in charity) just as one of you nurtures his colt or young camel until it (the charity) becomes like (Mount) Uhud

(Collected by Ibn Hibbaan (3302) and declared ‘Saheeh’ by Shaikh Al Albaani)

Al Mubaarakfoori mentions in ‘Tuhfatul Ahwadhi’ (3/264):

In it is an indication of the fact that it will not be accepted if it is not Halaal. Al Qurtubi mentions: “Indeed Allah does not accept Charity from haraam, since it is not the possession of the one who gives it as charity.Thus he is prohibited from utilising it. So when the one who spends in charity is utilising what he is spending, if it were to be accepted from him, it would necessitate that it (i.e that charity) would be legislated and prohibited at the same time and that is impossible

Wa Sallallahu ‘Alaa Nabiyyinaa Muhammad

The Virtue of Sleeping in Wudhoo

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Upon the authority of Ibn Umar -Radhiyallahu ‘Anhumaa -who said that the Messenger – Sallallahu ‘Alaihi Was Salam Said:

Purify these Bodies (of yours), May Allah grant you purity, for indeed there is not a servant that spends the night in a state of purification except that an angel spends the night with him in his garment. He does not turn at anytime during the night except that the angel says: “Oh Allah forgive your servant for indeed he spent the night in a state of purity!”

(Collected by Imaamut Tabaraani in ‘Mu’jam al Kabeer (13620) and declared ‘Hasan’ by shaikh Al Albaani in ‘Saheehul Jaami’ (3936))

Upon the authority of Ibn Umar – Radhiyallahu ‘Anhumaa who said that the messenger -Sallallahu ‘Alaihi Was Salam said:

Whoever goes to sleep in a state of purification an angel spends the night in his garment. He doesnt wake from the night except that the angel says: “Oh Allah forgive your servant such and such for indeed he spent the night in a state of purity

(Collected by Ibn Hibaan (1048) and Shaikh Al Albaani declared it ‘Hasanun Saheeh’

Upon the authority of Mu’aadh Ibn Jabal – Radhiyallahu ‘Anhu – who narrated upon the authority of the messenger – Sallallahu Alaihi Was Salam – Who said:

There is no Muslim that goes to sleep with the rememberance of Allah and in a state of purity and is then startled and wakes during the night and asks Allah for the good of this world and the hereafter except that he give it to him

(Collected by Abu Daawood 5042 and declared ‘Saheeh’ by Shaikh Al Albaani)

(Note: The word used in the hadeeth is شعار (refering to the garment on his body as Imaam Manaawi has explained) and not شعر meaning his hair as it was previously erroneously translated)

These narrations then establish the following:

1. The Dua of the angel for the servant as he stirs and moves during his sleep

2. The Dua of the angel for him when he wakes after the night from his sleep

3. His Dua being accepted if he supplicates for the good of the dunya and the hereafter when he is startled during the night, if he sleeps upon the rememberance of Allah and in a state of purification.

Wa Billahit Tawfeeq

The Virtues of Sending Salaam upon the messenger of Allah

Bismillah Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa ba’d:

SENDING SALAAT* UPON THE PROPHET (صلى الله عليه وسلم).

[* i.e. saying ‘Allaahumma salli ‘alaa Muhammad…’)

* Imaam an-Nasaa.ee –rahimahullaah- reported in his ‘Sunan’ (no.1297):

“Ishaaq ibn Mansoor related to us, saying: Muhammad ibn Yoosuf narrated to us, saying: Yoonus ibn Abee Ishaaq narrated to us: from Burayd ibn Abee Maryam who said: Anas ibn Maalik narrated to us, saying: Allaah’s Messenger (صلى الله عليه وسلم) said:

<<Whoever sends a single salaat upon me, then Allaah will send ten salawaaat upon him, and ten sins will be removed from him, and he will be raised by ten ranks >>.

* Shaikh al-Albaanee-rahimahullaah- declared it ‘Saheeh’.

*Shaikh al-Albaanee said in ‘SifatusSalaat’ (p.165): ‘‘The most correct saying about the meaning of salaat upon the Prophet (صلى الله عليه وسلم) is the saying of Abul-‘Aaliyah:

‘Allaah’s salaat upon His Prophet is His extolling him [[to the Angels]] and exalting him; and the salaat of the Angels and others upon him is to request this from Allaah-the Most High’; and what is meant is seeking increase, not the initiation of salaat. al-Haafiz [Ibn Hajr] mentioned it in ‘al-Fath’.’’

* Imaam Ibnul-Qayyim-rahimahullaah, in his book ‘Jalaa.ul-Afhaam fee FadlisSalaati was-Salaam ‘alaa khayril anaam (صلى الله عليه وسلم)’, mentions forty benefits arising from sending salaat upon Allaah’s Messenger (صلى الله عليه وسلم):

(The points with ** beside them are not authentically established)

1. Compliance with the Command of Allaah-the Perfect and Most High. [i.e. in Aayah 65 of Sooratul-Ahzaab].

2. Conformity with Him- He the Perfect- in sending salaat upon him, even though the two forms of salaat are different. So our salaat upon him is a supplication and a request, whereas the salaat of Allaah-the Most High-upon him is extolling and ennobling….

3. Conformity with the Angels in it.

4. Attaining ten salawaat [[plural of salaat]] from Allaah by the person who sends salaat upon him once.

5. That he is raised by ten levels.

6. That he has ten good deeds written for him.

7. That ten sins are erased from him.

8. That it is to be hoped that his supplication will be responded to if he precedes it with that. So it causes the supplication to ascend to the Lord of creation, when prior to this it was suspended between the heavens and the earth.

9. It is a means to attain his (صلى الله عليه وسلم) Intercession, if it is accompanied by a request for al-waseelah (a singular station inParadise) for him, or even if it is on its own…

10. It is a means for forgiveness of sins …

11. It is a cause for Allaah to suffice the servant with regard to whatever concerns him.

12. It is a means for the person to gain nearness to him (صلى الله عليه وسلم ) on the Day of Resurrection…

13.( It has the position of being like an act of charity upon a needy person.)**

14. It is a cause for the fulfillment of your needs.

15. It is a cause for Allaah to send salaat upon the person, and for the salaat of His Angels upon him.

16. It is a cleansing (zakaat) and purification for the person.

17. (It is a cause for the servant to receive glad tidings ofParadisebefore his death…) **

18. (It is a means for salvation from the terrors of the Day of Resurrection…) **

19. It is a cause for the Prophet (صلى الله عليه وسلم) to respond to the one who sends salaat and salaam upon him.

20. (It is a cause for the servant to remember that which he has forgotten.) **

21. It is a cause of good for the gathering, and for its not becoming a source of regret for its people on the Day of Resurrection.

22. (It is a means to repel poverty…) **

23. It repels from the person the description of being a miser, if he sends salaat upon him whenever he (صلى الله عليه وسلم) is mentioned.

24. He becomes saved from being supplicated against that his nose should be cleaved in dust, for abandoning it when he (صلى الله عليه وسلم) was mentioned.

25. It puts its companion upon the path toParadise, and it causes the one who abandons it to err with regard to it.

26. It saves from the stench of a gathering wherein Allaah and His Messenger are not mentioned, and where Allaah-the Most High- is not praised and extolled, and where salaat is not sent upon His Messenger (صلى الله عليه وسلم).

27. It is a means for the completion of the speech which was begun with praise of Allaah and salaat upon His Messenger (صلى الله عليه وسلم).

28. (It is a cause for the servant’s light to be increased upon the Bridge (asSiraat).) **

29. It takes the servant away from coarseness.

30. It is a cause for Allaah –the Perfect-to bestow favourable praise upon the one who sends salaat upon him, praising him to the inhabitants of the Heavens and the earth. This is because the one who sends salaat upon him is asking Allaah to extol His Messenger, and to honour, and ennoble him. So recompense conforms to the type of deed, so the one who sends salaat must in turn receive some form of this.

31. It is a cause of blessing for the one who sends salaat, in his self, his deeds, and his life, and the means of his welfare. This is because the one who sends salaat is supplicating to his Lord that He should bless him and his true followers; and this supplication will be answered; and recompense conforms to the deed.

32. It is a means for his attaining the Mercy of Allaah, since mercy is either the meaning of the salaat –upon the saying of some; or it is otherwise something necessitated by it, and required from it-upon the correct saying. So the one who sends salaat upon him must certainly receive Mercy.

33. It is a means to perpetuate his love of the Messenger (صلى الله عليه وسلم),and to increase it, and to multiply it; and that is one of the essential fundamentals of Eemaan, which it will not be complete without; since the more a servant mentions the one he loves, and remembers him in his heart, and remembers his fine qualities, and those things which instill love of him, then his love of him will increase, and yearning for him will grow, and this will overcome his whole heart. But if he turns away from mentioning him and from thinking of him and of his fine qualities in his heart, then love of him will be reduced in his heart. So there is nothing more pleasing to the one who loves than seeing the one whom he loves, and nothing gives greater pleasure to his heart than mentioning him, and thinking of him and of his fine qualities. So when this becomes strong in his heart, then his tongue will praise and extol him…

34. That salaat upon him (صلى الله عليه وسلم) is a cause of his loving that person. So because it is a cause for the one who sends salaat upon him to increase in love of him, likewise it is a cause for him to love the one who sends salaat upon him (صلى الله عليه وسلم).

35. It is a means for the guidance of the person and for his heart to have life…

36. (It is a cause for the one who sends salaat upon him (صلى الله عليه وسلم) to have his name presented to him, and for his being mentioned to him…) **

37. (It is a cause for the feet to be planted firmly upon the Siraat, and for the person’s passing over it…) **

38. That sending salaat upon him fulfils the slightest part of his right…

39. That it comprises remembrance of Allaah and thankfulness to Him, and recognition of His Favour upon His servants in sending him. So the one who sends salaat upon him (صلى الله عليه وسلم) includes in his salaat upon him remembrance of Allaah and remembrance of His Messenger…

40. That salaat upon him from the person is supplication (du’aa.), and the persons du’aa. to his Lord and his requests to his Lord are of two types:

(i) His requesting his own needs and concerns, and whatever he requires throughout the night and the day. So this is supplication and request, and is to give precedence to that which the servant loves and seeks;

(ii) His requesting that He should extol His chosen and beloved servant, and increase him in nobility and honour, and make mention of him, and elevate him. So there is no doubt that Allaah-the Most High-loves that, and his Messenger (صلى الله عليه وسلم) loves it. So the one who sends salaat upon him (صلى الله عليه وسلم) has turned his requests, that which he desires, and that which he seeks towards that which is loved by Allaah-the Most High- and His Messenger; and he has given preference to that over his own needs and requirements. Indeed this that he seeks has become the most beloved of things to him, and that which he most prefers. So he has given preference to that which Allaah and His Messenger love over that which he himself loves. So he has given preference to Allaah and to what He loves over everything else, and recompense conforms to the action. So whoever gives preference to Allaah over everything else, then Allaah will give preference to him over others…’’

[(**) The verifier of the book (Zaa.id an-Nushayree) indicates that these points (nos.13, 17, 18, 20, 22, 28, 36, & 37) are based upon weak ahaadeeth.]

****************************************************************************

Further points made by Ibnul-Qayyim in the book:

(1) ‘‘Persistence upon remembrance (dhikr) is a cause for love to persist; and remembrance is for the heart like water is for the plants; indeed it is like water is for the fish: it cannot live without it. And it is of different types:

(i) Remembering Him By His names, His attributes, and by praising Him with them.

(ii) Tasbeeh (saying subhaanallaah: I declare Allaah free of all imperfections) of Him, and tahmeed (saying al-hamdu lillaah: All praise is for Allaah), and takbeer (saying Allaahu Akbar: Allaah is greater than everything), and tahleel (saying Laa ilaaha illallaah:

None has the right to be worshipped except Allaah), and declaring His Glory; and this is what is usually termed as dhikr by the later people.

(iii) Remembering Him through His Rulings, and His Commands and Prohibitions; and this is the dhikr of the people of knowledge; rather the three types are their remembrance of their Lord.

(iv) And from the most excellent dhikr of Him is to make dhikr of Him by His Words.

He- the Most High- said:

(وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى )

[Soorah TaaHaa (20):124]

[[Meaning: And whoever turns away from the remembrance of Me than he shall have a life of difficulty and We shall raise him up blind on the Day of Resurrection]].

So His remembrance here is His Speech, which He sent down to His Messenger; and He-the Most High-said:

(الَّذِينَ آمَنُواْ وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللّهِ أَلاَ بِذِكْرِ اللّهِ تَطْمَئِنُّ الْقُلُوبُ)

[Sooratur-Ra’d (13):28]

[[Those who truly believe and whose hearts find repose in the remembrance of Allaah: Indeed in the remembrance of Allaah the hearts of the Believers find repose]].

(v) And from remembrance of Him -He the Perfect- is to make supplication to Him, and to seek His forgiveness, and to humbly beseech Him.”

(2) “Here there is a fine point for one who teaches his nation his Religion and that which he came with, and who calls them to it, and encourages them upon it, and has patience upon that; and it is that the Prophet (صلى الله عليه وسلم) will receive extra reward in addition to the reward for his own deeds, receiving reward equal to that of all those who follow him. So the caller to his Sunnah and his Religion, and the one who teaches good to the Ummah, if he intends to bring about increase in this share for Allaah’s Messenger (صلى الله عليه وسلم ) and its being granted to him; and his goal in calling the creation to Allaah is to draw closer to Him, by guiding His servants, and to augment the share of  Allaah’s Messenger (صلى الله عليه وسلم) with reward of those who obey him-whilst they still receive their full rewards; then he will receive reward for his call and  his teaching, in accordance with this intention; and that is Allaah’s Bounty which He gives to whomever He wishes, and Allaah is the Possessor of tremendous Bounty.”

(Translated by Abu Talha Daawood Burbank – Rahimahullahu Ta’aala Rahmatan Waasi’ah)

And then soofiyah claim the people of Sunnah do not love or Honour the Messenger of Allah!

Wallahu Ta’aalaa A’lam

Four Rak’ah equivalent to lailatul Qadr!

Bismillahi wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillah:

Ammaa Ba’d:

The prophet saw said “Whoever prays Ishaa in congregation and (then) prays four (rak’ah) before he leaves the masjid then it is equivalent to lailatul Qadr

(Collected by At Tabaraani in ‘Al Awsat’ 1/2/1)

Shaikh Al Albaani mentions the hadeeth in ‘Silsilaul Ahaadeeth ad Da’eefah’ and highlights the fact that this version of the hadeeth is weak due to the presence of Imaam Abu Haneefah in its chain.

He mentions (Da’eefah 11/102):

“..similarly the rest of its narrators are trustworthy except Abu Haneefah – Rahimahullah –for indeed the Imaams (of Hadeeth) have declared him weak (In hadeeth), just as the detailed clarification of this) has preceded under hadeeth 458, the like of which you will find in no other place.”

He then goes on to mention:

“Although the hadeeth has occurred authentically attributed to a group from among the companions, without the mention of the wording:

“..before he leaves the masjid..”

He then goes on to mention the version attributed to Abdullah Ibn Amr collected by Ibn Abi Shaiba in his ‘Musanaf’ 1/72/2) with the wording:

Whoever prays four rak’ah after the Ishaa Prayer then they will be like their equivalent performed on Lailatul Qadr

Shaikh Albaani then mentions: “Its chain of narration is authentic” then ibn abi Shaiba narrates the same narration from Aaisha, Ibn Masood, Ka’b ibn Maati’,  Mujaahid, Abdur Rahmaan ibnil Aswad and mentions chains of narration going back to them all being authentic with the exception of the narration of ka’b then Shaikh Albaani mantions:

even though these narrations are attributed to companions they carry the ruling of ‘Ar Raf’ (i.e attribution to the messenger) since the subject of the narrations is not the type of thing they may have said from their opinion, as Is apparent

(Ad Da’eefah 11/103)

Note: The established version then, does not make it a condition that one must perform them before leaving the masjid to obtain the reward.

Imaamul Iraaqi has mentioned:

This hadeeth is more profound in meaning than the hadeeth that was mentioned before since in it is the establishment of a person obtaining the virtue of Lailatul Qadr even if that is not on Lailatul Qadr, so what do you think about the one who does so on Lailatul Qadr itself!

(Tarhut tathreeb 5/150)

Fasting during the Winter

Bismillahi wal Hamdullillah was Salaatu Was salaamu ‘alaa rasoolillahi,

Ammaa Ba’d:

Since this fast of Aashooraa falls within the beginning of the winter months here is a benefit concerning the virtue and blessing of fasting during winter.

Upon the authority of Anas ibn Maalik – Radhiyallahu Anhu – who said that the Messenger – Sallallahu ‘alahi was Salam said:

Fasting during winter is the Cool Ghaneemah (spoils of war)”

(Collected by Imaamut Tabaraani in ‘Mu’jam Al Awsat’ and declared ‘Hasan’ By Shaikh Al Albaani in Silsilatul Ahaadeethus Saheehah: 1922)

Concerning the meaning of the Hadeeth Imaam Manaawi mentioned:

“Meaning it is that thing by way of which one may recieve pardon (from Allah) without difficulty, due to the shortness of the days and their coolness and there being no (pressing) need for food and drink (as is the case in the winter months)”

(At Tayseer 2/208)

He mentions elsewhere:

Meaning that fasting during winter is resemblant to recieving spoils of war in cool periods. The factor that is present within both affairs is that one obtains benefit without effort

(At Tayseer 2/320)

Therefore let us capitalise upon this great blessing from Allah Subhaanah and take the ease that Allah has blessed us with from his mercy.

Wa Sallallahu ‘Alaa Nabiyinaa Muhammad

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