Archive for March, 2010

Khawât b. Jubayr – Alläh be pleased with him – said:

Sleeping in the first part of the day is ignorance, and in the middle of the day [good] character, and in the last part of the day stupidity.

Al-Bukhârî, Al-Adab Al-Mufrad. Shaykh Al-Albânî graded its chain of transmission sahîh. See Sahîh Al-Adab Al-Mufrad hadith #947.
Related Links: Sleep & Dreams


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From amongst the expressions for straightening the rows are:

  • Istawoo” i.e. straighten your lines,
  • istaqeemoo” i.e. be straight, upright,
  • “i’tadiloo” i.e. align yourselves, and
  • “aqeemoo saf” i.e. establish the rows.

Straightening the Rows: From the Perfection of Salaah

The following addresses some of the conclusions reached in the book “Laa Jadeed fee Ahkaam as-Salaat” of Shaykh Bakr Aboo Zayd (may Allaah have Mercy on him):

In the Name of Allaah, the Most Merciful…

May His Salaat and Salaam be upon the Final Messenger…

1. The obvious meaning of the order: “fill the gaps” is to not leave any space between people when praying. When two people stand side by side and connect to each other – their shoulders and feet connect. If they were to move even closer; their hips, (sides of) knees, and (sides of) calves touch. (Try it) Oddly shaped people (obese or otherwise) may not be able.

2. The obvious meaning of the prohibition: “do not leave gaps for the shaytaan” is to not leave any space, or to stand next to each other: connected.

3. The obvious understanding of the Companions when addressed with this speech was to not leave any space, to the point that they joined their ankles, knees, and shoulders, as narrated explicitly by the likes of Anas and Nu’maan (may Allaah be pleased with them both).

Their understanding and application was witnessed by the Prophet (sallallahau ‘alayhe wa sallam) who did not rebuke them for extremism or harshness. This is something called “taqreer” and thus becomes legislation, and can be easily identified as the correct understanding.

5. It is possible to join knees when standing, so to claim that this is impossible and necessitates ta’weel (leaving the obvious understanding) of the action of the Companions is false. (Again – try it) Of course the whole knee is not intended (that would be impossible), rather it is a case of “itlaaq al-kull wa iraadatul-ba’dh”. The intended meaning is the sides of the knees, as is obvious.

6. al-Khattaabee’s words in al-Ma’aalam (1/184) “wa laa yahaak-ku bimankibihi mankiba saahibhi” do not in any way imply that one should leave spaces in the row. It means that they should not “grind” their shoulders together in a way that causes friction, and thus a distraction for one’s prayers. Joining shoulders does not necessitate any friction between them. Actually the hadeeth, “The best of you are the softest (or easiest) with their shoulders in prayer.” is a proof that the shoulders are indeed supposed to be connected in the row, since how could a person be described as being “soft-shouldered” while he is not touching anything?!

7. Ibn Hajr’s words in Fat-hul-Baaree (2/211) are clear in conveying how important it is to not leave gaps. Nothing he said could be interpreted as an indication that we are to leave gaps. His reference to the actions of the Comapanions (joining their shoulders and feet) as a “mubaalaghah” does not in any way mean a negative mubaalaghah (extremism, excessiveness, etc.) Rather it is a praiseworthy mubaalaghah (devout fulfillment of an order), like in the hadeeth “Baalighoo fil-istinshaaq…” (Sniff in a lot of water when performing wudhoo…) Had they engaged in a blameworthy mubaalaghah, how could the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) remain silent about it?!

8. al-Bukhaaree called the chapter he collected this hadeeth in: “The chapter of joining the shoulders and feet together in the row“. This is the obvious meaning understood from the reports of the Companions actions, as mentioned.

9. Joining the feet and shoulders does not necessitate being “overly obsessed” with it, nor being distracted from one’s devotion to the prayer. People who claim this are often used to praying without anyone touching them, so a simple touch disturbs them.

10. Swaying in the prayer line has become common, both front to back swaying, and side to side. Joining the shoulders in the row is the prophetic solution for this modern day innovation that comes from the Jews and their manner of prayer. This swaying is a kind of heedlessness that desperately needs a solution, as pointed out by the scholars, including Shaykh Bakr Aboo Zayd (may Allaah have Mercy on him) himself in his book Tas-heeh ad-Du’aa’.

11. Joining the feet and shoulders does not mean hurting people. There are people who hurt the Muslims by literally “jamming” their ankle bone to their brother’s ankle bone and maybe even grinding it, perhaps excessively. This is a clear contradiction to the sense of ease and tranquility we are to establish in the prayer.

12. Many people are confused about how to line up for prayer. Some people draw a line and ask the people to put their toes on it. Others say we should put our heels on it. This is a practice that was not done in the time of the Prophet (sallallaahu ‘alayhe wa sallam), one that has arisen as a solution to a problem that exists because we left the original guidance of the Messenger (sallallaahu ‘alayhe wa sallam) and do not join our shoulders and ankles together in the row. A row with people’s ankles and shoulders connected is a straight and connected row and usually only needs a few minor adjustments before starting the prayer.

13. Anas’ statement about the manner of lining up that “If I would do this with any of them today, they would flee like wild mules!” proves that he was describing the actual physical joining of the feet and shoulders, not an allegorical one.

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Both of them mean utter debasement in front of Allaah the Mighty and Majestic and total submission to Him, openly and in secret. This comes along with perfect love for Allaah the Blessed and Exalted. Due to this, the Scholars divided between al-khashyah (dread) and al-khawf (fear). They said, “Indeed, al-khashyah is fear accompanied by glorification, whereas al-khawf can be accompanied by glorification and it can occur without glorification as well.” And this is true, since a person can fear an enemy. However, his fear of the enemy does not mean that he glorifies him. And he could fear a predatory animal, but his fear of that animal does not mean that he glorifies it. However, al-khashyah cannot be applied unless it is accompanied by glorification.

Allaah the Mighty and Majestic said,
“And they stand in awe for fear of Him.” [Sooratul-Anbiyaa‘ 21:28]

Likewise, Allaah the Mighty and Majestic said about the Scholars who are the best of the creation,
“Indeed, those who fear Allaah the most from amongst His creation are the Scholars.” [Soorah Faatir 35:28]

That is, the Scholars of the Sharee’ah, the Scholars of the Book of Allaah and the Sunnah of His Prophet (’alayhis-salaatu was-salaam) who act upon their knowledge. So whoever observes this khashyah for other than Allaah, then he has committed Shirk. Allaah the Blessed and Exalted warned against that in His statement,

“So do not fear them, but fear Me.” [Sooratul-Baqarah 2:150]

Khasyah (awe) is fear founded upon knowledge of the greatness of the one whom you fear.
It is something more particular than khawf. For example, if you fear someone but don’t know whether he is able to catch you or not, then this is khawf. But when you fear someone and know that he is fully able to seize hold of you then this is khashyah.


Taken from the below:
1. The path to attaining clarification concerning the Three Fundamental Principles, by Shaykh Zayd Ibn Muhammed Ibn Haadee al-Madkhalee

2. A Gift For The Intellect In Explanation Of The Three Fundamental Principles Of Islaam : By Sheikh Ubaid Al-Jaabiree (Hafizahullah)

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On the authority of Abi Mas’ood ‘Uqbah bin ‘Amr al-Ansaaree al-Badaree -may Allah be pleased with him- he said: The Messenger of Allah -sallahu ‘alayhi wasallam- said: Whoever directs someone to a good, then he will have the reward equal to the doer of the action. Muslim (1893)

Ash-Sheikh ‘Abdullah bin ‘Abdur Rahman Al-Bassaam -may Allah have mercy upon him- says: That which is extracted from this hadeeth:
[ Taken from: Towdeeh al-Ahkaam min Bulooghil Maraam by Ash-Sheikh ‘Abdullah bin ‘Abdur Rahman Al-Bassaam.
Compiled and Translated by: Abu Fouzaan Qaasim]

1- That the Believer is the one who is an example and a leader in doing righteousness and performing goodness, the Most High says: “And those who say: Our Lord! Bestow upon us from our wives and our offspring that which is pleasing to the eyes, and make us leaders for the Muttaqoon.” (25:74) And the Most High says: And We made them leaders guiding (mankind) by Our command…. (21:73)

It comes in Muslim (1017) from the hadeeth of Jarir bin ‘Abdillah -may Allah be pleased with him- that the Prophet -sallahu ‘alayhi wasallam- said: Whoever introduces a good practice in Islam which was followed after him (by people) he will have the reward like the one who has done it, without their rewards being diminished in the least.*

2- The hadeeth in this chapter indicates that the person who directs someone to a good whether it be pertaining to the good of the Worldly Life or Hereafter: he will have a similar reward like the one who performed it without their being any decrease from the reward of the doer of the action (the one who is actually doing the act), rather it is a (full) reward because of him being a good model and exemplar in doing beneficence.

3- From the most excellent of righteous actions that are considered to be of benefit (to mankind) and the fruits of those actions remaining: Beneficial Knowledge; which is (knowledge) of the legislation of Allah the Most High from its fundelmentals and subdivisions and whatever assists one in attaining understanding of it (the legislation of Allah).

So whoever disseminates this knowledge then he has earnestly participated in being a good example, and a guide towards the straight path and he has removed people -by the permission of Allah the Most High- from the murkiness of ignorance to the light of knowledge, right guidance and integrity of conduct.

And he has attained by this a mighty reward from Allah the Most High, for indeed he -sallahu ‘alayhi wasallam- has said: Verily if Allah guides by way of you one man it is better for you than the red camels. Bukhaari (3009) and Muslim (2406)

Taken from: Towdeeh al-Ahkaam min Bulooghil Maraam by Ash-Sheikh ‘Abdullah bin ‘Abdur Rahman Al-Bassaam.
Compiled and Translated by: Abu Fouzaan Qaasim

*Compilers note: Ash-Sheikh Muhammad Al-‘Uthaymeen mentions in his explanation of this hadeeth as it comes in Riyaad as-Saaliheen: “The intent by ‘introduces a good practice in Islaam’ refers to the one who begins by acting upon a sunnah that has been forsaken and not the one who actually invents something into the religion. Because the one who invents something into the religion that is not from it then it is rejected and it is not considered as something good. However the intent by ‘introducing something’ means: He becomes the first to do it after it has been left off and abandoned by the people.

So breifly, whoever introduces into Islaam a good practice (whether it is the revitalization of an abandoned sunnah or just good practices in Islaam), and there is no such thing as a good practice in Islaam except that which the legislation has come with, he will have the reward of it and the reward of the one who does it after him.”

Subhaanak Allahumma wa bihamdika Ashadu An Laailaaha Illa Anta Astagfiruka Wa Atoobu Ilayk

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Hudhayfah (may Allah be pleased with him) narrated that,” Whenever the the Prophet (peace and blessings be upon him) read a verse about Allah’s punishment , he would seek refuge in Allah. And whenever He read a verse mentioning Allah’s mercy , he would ask Allah for His mercy. Hudhayfah said, “ Whenever the Prophet (peace and blessings be upon him) bowed he would say, “ Subhana Rabbil Atheem.” and when He prostrated He’d say ,” Subhana Rabbil ‘Ala.”.

Collected by Ahmed 6/ 24 , Abu Dawud 873, and others. Graded as being Hasan by Al-Albani

Benefits for this topic:

Shaykh Abdul Azeez bin Baz (may Allah have mercy on him) said:

It’s Sunnah for every muslim who reads the Quran during prayer or elsewhere to ask Allah for His bounty at the verses of mercy. And when the Muslim reads a verse mentioning Allah’s punishment, he seeks refuge from the Hell-fire. Furthermore when a Muslim reads an ayah that deems Allah above something he declares it. He declares it by saying, “ Subhanahu wa Ta’ala.

It’s recommended for every Muslim who reads : Is not Allah the Best of judges? [At-tin 8] to say ,” Indeed! : I believe that to be true.” Moreover when he reads, “ Is not He (Allah Who does that), Able to give life to the dead? (Yes! He is Able to do all things).[ Al-Qiyamah 40], he says, “ Indeed!: I bear witness to this.” The servant should say, “ I believe in Allah.” when he reads ,” Then in what statement after this (the Qur’an) will they believe? [ Al-Mursaalat 50].

After the slave recites the verse, “ Then which of the Blessings of your Lord will you both (jinns and men) deny? [ Ar-Rahman 13] He says, “ We don’t deny any verses from our Lord. And after reading ,” Glorify the Name of your Lord, the Most High,”[Al-A’la 1], he says,” Subhana Rabbil ‘Ala”

All of these acts are recommended for the Imam, followers , and individual reciting the Quran. These words are dua, and dua is wanted from the Muslim. This resembles the saying, “ Ameen” after Fatihah: and Ameen should be said in prayer and elsewhere after Fatiha.[ Majmu’ Fataawa Bin Baz vol 26 page 62-63

Translated and compiled by Abu Aaliyah abdullah ibn Dwight Battle

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The Difference between Minor Sins and Major Sins

A minor sin is one that doesn’t earn Allah’s anger or Hell. It’s a sin that a person isn’t promised retribution in the hereafter, a curse in this life, or a legal punishment.

Practicing good deeds serve as expiation for minor sins; as long as the person doesn’t commit major sins.

Allah says, “If you avoid the great sinswhich you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise).[ An-Nisa’ 31 ]

The Prophet (peace and blessings be upon him) said: The five daily prayers, Juma’h prayer till Juma’h prayer, Ramadan till Ramadan expiates everything between them, if you avoid the major sins.” [ Muslim 233]

Ash-Shaykh Abdur Rahman Al-Barrak (may Allah preserve him) said, “ The words if you avoid the major sins show the condition for having the minor sins forgiven. The minor sins aren’t forgiven unless the major sins are avoided. “

Some examples of minor sins are:

1. Looking at something prohibited

2. Stealing something, which doesn’t earn the legal punishment. i.e the value of something less than a quarter dinar.

3. A mother lies to her son and says come here and I will give you something. When he comes she doesn’t give him anything.

· A Major sin is one that earns Allah’s anger or Hell. It’s a sin that a person is promised retribution in the hereafter, a curse in this life, or a legal punishment. A major sin is one where faith is denied for its doer and the Prophet (peace and blessings be upon him) freed himself from its perpetrator.

Ibn Qayyim Al-Jawzee said,” People differ over the exact number of major sins. “ [Jawabul Kafee]

Abdul Azeez Ar-Rajhi said, “ The scholars differ over the number of Major sins. Some ulema say they are seven, some say seventeen, and some say seventy. In addition to these opinions some scholars say the number of majors sins are seven hundred. [ Sharh Al-Aqeedahtut Tahaweeyah ].

Majors sins are only removed by performing sincere repentance or by having the legal penalty imposed. Expiation for Major sins can also occur when the good deeds outweigh the bad deeds.

Some examples of Major Sins are:

1. Shirk

2. Cutting family ties

3. Bearing false testimony

4. Zina

5. Deception

Imam Ath-Thahabi and Muhammad ibn Abdul Wahhab wrote books about the major sins.

** These points were taken from Abdur Rahman ibn Nasr Al-Barrak’s and Abdul Azeez Ar-Rajhi’s explanation for Aqeedatut Tahaaweeyah (may Allah preserve them) Al-Hamdulilah both of these scholars are still alive today and are from among the students of the late Abdul Azeez bin Baz (may Allah rest him in Firdous). Shaykh Muhammad ibn Salih Al-Uthaymeen said before his death, “ After I’m gone ask Fawzan and Al-Barrak.” **

Translated and compiled by Abu Aaliyah Abdullah ibn Dwight Battle

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Ibn Abbas (may Allah be pleased with him) narrated the Prophet (peace and blessings be upon him) drank some milk then called for some water. Once he got the water he rinsed his mouth then said, “It has fat.”

[Collected by Bukhari 211 and Muslim 358]

Benefits for this subject:

  • Imam An-Nawwawee said,” This hadeeth confirms it’s recommended to rinse the mouth after drinking milk.[ Sharh Saheeh Muslim ]
  • Abu Dawud mentioned this hadeeth in his Sunnan. He wrote the chapter- Wudu from Milk. However he didn’t intend the technical meaning for wudu, but rather he meant the linguistic meaning for wudu.[  Bathul Majhud fee halee Sunnan Abee Dawud ]
  • Shaykh Al-Uthaymee said, “The reason why the Prophet (peace and blessings be upon him) rinsed his mouth was because of the fat. It can be understood from this action that it’s legislated to rinse the mouth from all foods which contain fat, regardless whether drank or chewed. Its good manners to rinse the mouth afterwards to remove the fat. If the substance is heavy in fat, then it’s better to use siwak. For this reason the scholars say:  it’s sunnah to use siwak to remove any fat after eating if the smell of the mouth changed. [ Sharh Saheeh Al-Bukahri ]

Prepared by Abu Aaliyah Abdullah ibn Dwight Battle

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A Forgotten Sunnah: Walking Barefooted

Al-Hasan bin ‘Alee narrated to us, Yazeed bin Haarun narrated to us, Al- Jurayri informed us on Abdillah bin Buraydah: that a man from the Companions of the Prophet -sallahu ‘alayhi wasallam- traveled to Fadaalah bin ‘Ubayd -may Allah be pleased with him- while he was in Egypt. So he arrived at him and said: I have not come to you to visit you. But you and I have heard a hadeeth from the Messenger of Allah -sallahu ‘alayhi wasallam- and I hope that you have some knowledge from Him (the Prophet -sallahu ‘alayhi wasallam-) about it. He said: And what is it? He said: Such and such. (Then) he said: Why do I see you dishoveled while you are the Leader of the land? He said: The Messenger of Allah -sallahu ‘alayhi wasallam- has forbidden us from indulging too much in the comforts of life. He said: Why don’t I see any shoes on you? He said: The Prophet -sallahu ‘alayhi wasallam- used to command us to go barefooted sometimes.

Collected in Abu Daawud (3629) and Sheikh Al-Albaani has authenticated it in As-Silsilah As-Saheehah (502).

Fawaa’id: Sheikh Al-Albaani -may Allah have mercy upon him- says in As-Silsilah As-Saheehah: ….This (hadeeth) is a reminder about an unknown sunnah in the minds of many of the people and it is the sunnah of Walking without shoes -sometimes-. It is a sunnah that many people are ignorant of save a few. And if some would try and implement this the people would see this as a strange affair. Perhaps they would even criticize them for this act of theirs. [Until he said]… So imitate your loved one and your Prophet -sallahu ‘alayhi wasallam- and walk barefooted sometimes and shoed at others….. As this has been authenticated on the Prophet -sallahu ‘alayhi wasallam- that He walked barefooted occasionally! Except that majority of the time He -sallahu ‘alayhi wasallam- was shoed.

Translator: Abu Fouzaan Qaasim

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