Featured

Summarised Rites of Hajj [Flyer]

english-hajj-flyer1

Advertisements

Forgotten Sunnah – Etiquette of Eating Dates

حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى الْعَنَزِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ يَزِيدَ، بْنِ خُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ بُسْرٍ، قَالَ نَزَلَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَلَى أَبِي – قَالَ – فَقَرَّبْنَا إِلَيْهِ طَعَامًا وَوَطْبَةً فَأَكَلَ مِنْهَا ثُمَّ أُتِيَ بِتَمْرٍ فَكَانَ يَأْكُلُهُ وَيُلْقِي النَّوَى بَيْنَ إِصْبَعَيْهِ وَيَجْمَعُ السَّبَّابَةَ وَالْوُسْطَى – قَالَ شُعْبَةُ هُوَ ظَنِّي وَهُوَ فِيهِ إِنْ شَاءَ اللَّهُ إِلْقَاءُ النَّوَى بَيْنَ الإِصْبَعَيْنِ

‘Abdullah b. Busr reported:

Allah’s Messenger صلى الله عليه وسلم came to my father and we brought to him a meal and a preparation from dates, cheese and butter. He ate out of that. He was then given dates which he ate, putting the stones between his fingers and holding his forefinger and middle finger together” – Shu’bah said: “I think we learn from this that one may hold the date stones between two fingers, In sha Allah.”

Saheeh Muslim, 202

Forgotten Sunnah – Two Rak’ah in the mosque after returning from a journey

بن مالك رضي الله عنه أن رسول الله صلى الله عليه وسلم كان إذا قدم من سفر بدأ بالمسجد فركع فيه ركعتين ‏.‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏ ‏

Ka’b bin Malik رضي الله عنه reported:
Whenever the messenger of Allah صلى الله عليه وسلم returned from a journey, he would proceed straight to the mosque and perform two Rak’ah of (optional) prayer.

(Agreed upon)

Book 8, Hadith 988

Modes of Dhikr After Salaah

Allaah’s Messenger صلى الله عليه وسلم would make tasbeeh (glorify Allaah), tahmeed (praise Him) and takbeer (extol His greatness) after the obligatory prayers. The following is what is authentically reported from him:

1. Subhaanallaah 33 times, al-hamdulillaah 33 times, Allaahu-akbar 33 times and finishing with a single Laa ilaaha illallaah wahdahu laa shareekalahu, lahul mulk walahul hamd wa huwa ‘alaa kulli shayin qadeer. (Muslim, 597).

2. Subhaanallaah 33 times, al-hamdulillaah 33 times, Allaahu-akbar 34 times. (Muslim, 596).

3. Subhaanallaah 33 times, al-hamdulillaah 33 times, and Allaahu-akbar 33 times. (Bukhaaree, 843, Muslim, 595).

4. Subhaanallaah 10 times, al-hamdulillaah 10 times, and Allaahu-akbar 10 times. (Bukhaaree, 6329).

5. Subhaanallaah 25 times, al-hamdulillaah 25 times, Allaahu-akbar 25 times, and Laa ilaaha illallaah 25times. (An-Nasaa’ee 1351 authenticated by al-Albaanee)

Abdullaah bin ‘Amr said: I saw Allaah’s Messenger صلى الله عليه وسلم counting them on [the fingers of] his right hand. (Abu Dawood, 5065, at-Tirmidhee, 3410).

One can alternate between the various modes.

Forgotten Sunnah – (Eid)

Praying Two Rak’ah after returning from the ‘Eid prayer

“Allaah’s Messenger (صلى الله عليه وسلم) would not pray anything before the `Eid Prayer. Then when he returned to his house he would pray two rak’ahs.”

Chapter (160): What occurs regarding Prayer before the `Eid Prayer and after it.

Imaam Ibn Maajah -rahimahullaah- reported in his, Sunan‟: Book of the establishment of the Prayers, and the Sunnah regarding them.

Shaikh al-Albaanee said: “Hasan (sound).”

Zakaat al-Fitr

Zakaat al-fitr is obligatory upon every Muslim who is self-supporting, if he has one saa’ or more than he needs of food for himself and his family on the day and night of Eid.

The basis for that is the report narrated from Ibn ‘Umar (رضي الله عنه) who said: “The Messenger of Allaah (صلى الله عليه وسلم) enjoined zakaat al-fitr, a saa’ of dates, or a saa’ of barley, upon all the Muslims, slave and free, male and female, young and old, and he commanded that it be paid before the people went out to pray.” Agreed upon

And Abu Sa’eed al-Khudri narrated: “We used to pay zakaat al-fitr when the Messenger of Allaah (صلى الله عليه وسلم) was alive, a saa’ of food or a saa’ of dates or a saa’ of barley or a saa’ of raisins or a saa’ of dried yoghurt.” Agreed upon.

It is acceptable to give a saa’ of the local staple food such as rice etc.

What is meant by a saa’ here is the saa’ of the Messenger of Allaah (صلى الله عليه وسلم), which is four times the amount that may be held in the two hands of a man of average build. If a person does not pay zakaat al-fitr, he is sinning, and he has to make it up.

Zakat al-fitr becomes obligatory when the sun sets on the last day of Ramadan, and must be paid before the Eid prayer. It is permissible to pay it two or three days before that, if need be.

Based on that, it is not permissible for you to give it a week or two before Eid, and the like.

The Prophet (صلى الله عليه وسلم) said: “Whoever gives it before the prayer, it is accepted zakaah, and whoever gives it after the prayer, it is a kind of charity.” (Narrated by Abu Dawood).

It is not permissible to pay the value in money, according to the majority of scholars, and the evidence for this view is more sound. Rather it should be given in the form of food, as was done by the Prophet (صلى الله عليه وسلم), his companions (رضي الله عنهم) and the majority of the ummah.

Du’a to be said when you see someone afflicted with a trial

The Messenger of Allah صلى الله عليه وسلم said: “Whoever sees a person afflicted with an affliction (i.e. Related to his health, or in his religion [committing sins, disbelief, bid’ah etc.] ) then says:

الحمد لله الذي عافاني مما ابتلاك به وفضلني على كثير ممن خلق تفضيلا

All praise is due to Allah who saved me from that which He has tested you with, and blessed me greatly over many of those whom He has created.

Allah will protect him from that calamity no matter what it is, so long as he lives.”

Note: You do not say the above Du’a in front of the person who is afflicted so that they would hear it.

Saheeh At-Tirmidhi, 3431

Can a woman observe I’tikaf in her house?

The scholars are agreed that a man’s i’tikaaf is only valid if observed in the mosque, because Allaah says (interpretation of the meaning):

“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”

[al-Baqarah 2:187]

So i’tikaaf is something that should be done specifically in the mosque.

See al-Mughni, 4/461

With regard to women, the majority of scholars are of the view that as in the case of men, their i’tikaaf is not valid unless it is observed in the mosque, because of the verse quoted above (interpretation of the meaning):

“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”

[al-Baqarah 2:187]

The wives of the Prophet (peace and blessings of Allaah be upon him) asked him for permission to observe i’tikaaf in the mosque and he gave them permission, and they used to observe i’tikaaf in the mosque after he died.

If it were permissible for a woman to observe i’tikaaf in her house, the Prophet (peace and blessings of Allaah be upon him) would have told them to do that, because it is better for a woman to remain concealed in her house than to go out to the mosque.

Some of the scholars were of the view that it is valid for a woman to observe i’tikaaf in the “mosque” of her house, which is the place that she allocates for prayer in her house.

But the majority of scholars said that this is not allowed and said that the place where she prays in her house is not called a masjid (mosque) except by way of metaphor, and it is not really a mosque, so it does not come under the rulings on mosques, hence it is permissible for people who are junub and menstruating women to enter it.

See al-Mughni, 4/464.

Al-Nawawi said in al-Majmoo’ (6/505):

It is not valid for men or women to observe i’tikaaf anywhere but in the mosque; it is not valid in the mosque of a woman’s house or the mosque of a man’s house, which is a space that is set aside for prayer.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked in Majmoo’ al-Fataawa (20/264) about where a woman who wants to observe i’tikaaf should do so?

He replied:

If a woman wants to observe i’tikaaf, she should observe i’tikaaf in the mosque so long as that does not involve anything that is forbidden according to sharee’ah. If that does involve anything that is forbidden then she should not do i’tikaaf.

In al-Mawsoo’ah al-Fiqhiyyah (5/212) it says:

The scholars differed as to where women should observe i’tikaaf. The majority are of the view that woman are like men, and their i’tikaaf is not valid unless observed in the mosque. Based on this it is not valid for a woman to observe i’tikaaf in the mosque of her house, because of the report narrated from Ibn ‘Abbaas (may Allaah be pleased with him) who asked about a woman who vowed to observe i’tikaaf in the mosque of her house. He said: “(This is) an innovation, and the most hateful of actions to Allaah are innovations (bid’ah).” So there can be no i’tikaaf except in a mosque in which prayers are established. And the mosque of a house is not a mosque in the real sense of the word and does not come under the same rulings; it is permissible to change it, and for a person who is junub to sleep in it. Moreover if it were permissible (to observe i’tikaaf at home), the Prophet’s wives (may Allaah be pleased with them) would have done that at least once to show that it is permissible.