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Archive for the ‘Fasting’ Category

AbdurRahman.org | September 6, 2010 at 2:06 PM | Categories: Dua, Fasting, Salah | URL: http://wp.me/p1VJ3-nA

As Salaamu Alaykum

Title of the study: The Narrations About the Qunoot Supplication Made in the Witr Prayer, From a Hadeeth Perspective, and From a Fiqh Perspective

Name of the author: Muhammad ibn ‘Umar ibn Saalim Baazmool

The study consists of two main parts:
Part One: The Narrations Along With a Discussion of Their Authenticity
Part Two: The Issues Related to the Qunoot Supplication Made in the Witr Prayer

The author gathered all of the authentic narrations from the Prophet (sallallaahu ‘alayhe wa sallam) and the statements of his companions related to the qunoot of witr prayer.  He then classified them into categories of authenticity, so as to distinguish between the acceptable and unacceptable ones, which allowed the founding principles of the study to be based solely on the issues related to the qunoot of witr prayer.  He gathered what has been mentioned about the subject in the well-known schools of fiqh, along with the Thaahiriyyah School.  The author then went back and researched the issues one by one, according to the authentic narrations, using the methodology of the people of knowledge and their way of research, argumentation, and deduction.

Some of the conclusions reached in the study are as follows:

  • The qunoot of witr may be performed all year round.
  • The way of the Prophet (sallallaaghu ‘alayhe wa sallam) was to perform it sometimes and leave it sometimes.
  • Continuation with it every night is confirmed for the nights of the last half of Ramadhaan, beginning with the sixteenth night.
  • The qunoot is to be left off in the first half of Ramadhaan if the prayer is made in congregation with the people.  This is indeed an abandoned Sunnah, and unknown to many.
  • It is permissible to make the qunoot in the first and second half of Ramadhaan.
  • The qunoot of witr may be made before or after the rukoo’, while it is best done before it.
  • From the abandoned Sunnahs is to pronouce takbeer (“Allaahu akbar”) before and after the qunoot when making the qunoot before the rukoo’.
  • From the Sunnah is that the imaam of the prayer raises his voice with the supplications of qunoot, and the followers say “aameen.”
  • According to the Sunnah, the qunoot supplication is not to be long, and restricting one’s self to what has been reported on the Prophet (sallallaahu ‘alayhe wa sallam) is best, as it would also be permissible to prolong it with other established phrases.
  • There is nothing obliging the people to make the qunoot a certain way, rather any way is permissible, and the best way is that which has been reported.
  • It is from the sunnah for the imaam of the people to not make qunoot in the first half of Ramadhaan, to make it in the last half, and to supplicate against the disbelievers in the qunoot.
  • It is permissible to raise the hands with the qunoot supplication, to leave them down at the sides, or to raise them for the first part and leave them down for the last part.  All of this is permissible.
  • It is not permissible to wipe the face with the hands after the qunoot.
  • It is permissible to send prayers on the Prophet (sallallaahu ‘alayhe wa sallam) in the qunoot supplication.
  • ‘Abdullaah ibn Mas’ood and Ubayy ibn Ka’b (may Allaah be pleased with them both) conveyed the most narrations about the qunoot supplication in the witr prayer.
  • The prayer that resembles the witr prayer most is Maghrib, as Maghrib prayer is the witr of the daytime.
  • Whatever is established for the naazilah qunoot (performed in the obligatory prayers) is also acceptable for the qunoot of witr prayer.  This is supported by the principle that whatever is allowed in an obligatory act is also allowed in an optional act, unless there exists specific evidence to prohibit it.

The author hopes that he has done justice to the subject, and that he has helped to revive the methodology of the people of the knowledge in research, gathering the evidences, accepting and rejecting them due to their authenticity, and then making conclusions based on them.

May Allaah grant the author success, guidance, and firmness.

[from the abstract of a study submitted to Umm al-Quraa University by Shaykh Muhammad Baazmool]

Are the hands to be raised for the qunoot supplication?

The following is legislated for the qunoot supplication:

1) To raise one’s hands;

2) To leave them down at one’s sides;

3) To raise them for the first part of the qunoot and leave them down at one’s sides for the latter part.

Evidence (corresponding to the numbers above):

1) The Prophet (sallallaahu ‘alayhe wa sallam) used to raise his hands in his qunoot an-naazilah, supplicating against people. [Saheeh: Ahmad 3/137, al-Mu’jam as-Sagheer, and al-Bayhaqee in Dalaa’il an-Nubuwwah and as-Sunan al-Kubraa. See also: Irwaa’ al-Ghaleel (2/181)].

And ‘Abdullaah ibn Mas’ood used to raise his hands with the qunoot.

2) az-Zuhree narrates, referring to the actions of the Companions: “They did not used to raise their hands in Witr in Ramadhaan.”
3) az-Zuhree narrates that Ibn Mas’ood used to raise his hands in Witr, and the afterwards leave them at his sides.

[Moosaa: The action of Ibn Mas’ood is relevant here since he was a Companion and this issue is tawqeefee, restricted to evidence, so he would not have done things in the salaah from his own opinion, rather he learned it from the Prophet (sallallaahu ‘alayhe wa sallam).  And Allaah knows best.]

Is the qunoot and the saying of “Aameen” by the followers to be done aloud?

[Summary]

Since there are no reports mentioning that they used to say “Aameen” behind their imaam during the qunoot of witr, then it can be established by way of their action in the qunoot an-naazilah (supplication against people in the obligatory prayers), since their saying “Aameen” behind the imaam in that prayer (*) is something done in an obligatory prayer, and it is established that it was done in Maghrib, which is the obligatory witr, thus it would be permissible to do it in a non-obligatory prayer, based on the principle mentioned in the abstract:

…Whatever is established for the naazilah qunoot (performed in the obligatory prayers) is also acceptable for the qunoot of witr prayer.  This is supported by the principle that whatever is allowed in an obligatory act is also allowed in an optional act, unless there exists specific evidence to prohibit it…

(*) As established in a hasan hadeeth collected by Ahmad (2746), Aboo Daawood (1443), Ibn Khuzaymah (618), al-Haakim (1/225), and al-Buyhaqee in as-Sunan al-Kubraa (2/200).  It was authenticated by al-Haakim, Ibn Khuzaymah, and al-Albaanee (Irwaa’ al-Ghaleel:2/163).

And Allaah knows best.

Written by Moosaa ibn John Richardson

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It has been explained by the people of knowledge that whoever gives a Muslim something to break his fast with, he will receive this reward that came in this hadith. “Breaks” is a general word and giving him dates is considered breaking. The sunnah is to break your fasting by dates, as has been narrated by Anas (radiallaahu ‘anhu), who said, “The Messenger of Allaah (salallaahu ‘alaihi wa sallam) used to break his Saum (fasting) before performing Maghrib prayer with three fresh date-fruits; if there were no fresh date-fruits, he would eat three dry dates; and if there were no dry date-fruits; he would take three draughts of water.” [At-Tirmidhi]

Suggestion: Buy a box [or boxes] of dates, and hand it [them] over to the masjid, for the sake of none but Allaah, to provide to the worshippers at the time of breaking the fast.

Anas (radiallaahu ‘anhu) reported: The Prophet (salallaahu ‘alaihi wa sallam) came to visit Sa’d bin ‘Ubadah (radiallaahu ‘anhu) who presented bread and olive oil to him. The Prophet (salallaahu ‘alaihi wa sallam) ate it and said, “The observers of fast have broken their fast with you (this is the literal translation, but the meaning is: ‘May Allaah reward you for providing a fasting people with food to break their fast’); the pious people have eaten your food and the angels invoked blessings on you.” [Abu Dawud]

The Commentary from Riyad-us-Saliheen reads: The word “Aftara” is informative in nature, but it is used in the sense of a prayer. Thus, what it denotes is “May Allaah give you the reward of one who arranges for the Iftar (breaking the Saum) of somebody.” Thus, it induces one to hospitality according to his means.

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In the Name of Allâh, the Most Beneficent, the Most Merciful

By Ibn Rajab al-Hanbali

Ibn Rajab commented on the virtues of fasting in the heat in ‘Lata’if al-Ma’arif’ (p. 272-273):

“…And from the acts of worship whose reward is multiplied during the heat is fasting, and this is because of the thirst that one experiences in the mid-day heat.

And it was related that Abu Bakr would fast in the summer and not fast in the winter, and ‘Umar advised his son ‘Abdullah on his deathbed: “Try to obtain the characteristics of faith,” and the first one he mentioned was fasting in the intense summer heat.

And al-Qasim bin Muhammad said that ‘A’ishah would fast in the intense heat, and he was asked: “What drove her to do this?” He replied:
“She would take advantage of the days before death.” And some of the righteous women would choose the hottest days and fast them, saying: “If the price is low, everyone will buy,” meaning that she wanted to do those actions that only a few were capable of due to how hard it was to do them, and this is indicative of the high aspirations these women had.

Ka’b said that Allah Said to Musa: “I made it incumbent upon Myself that whoever is thirsty for My sake will have his thirst quenched on the Day of Resurrection,” and others said that it’s written in the Torah: “Glad tidings for whoever makes himself hungry in anticipation of the Great Day where he will have his hunger satisfied, and glad tidings for whoever makes himself thirsty in anticipation of the Great Day where he will have his thirst quenched.”

al-Hasan said: “A maiden of Paradise will speak to the wali of Allah while he is laying with her on the shore of a river of honey in Paradise while she hands him a glass of the sweetest drink, and she will ask him:

“Do you know what day Allah married me to you? He Saw you on a long summer day while you were thirsty in the mid-day heat, and He called the Angels and Said: “Look at My slave. He has left his wife and pleasure and food and drink for Me out of his desire for what I have for him. Bear witness that I have Forgiven him,” and He Forgave you on that day and married you to me.””

And Abu ad-Darda’ would say:

“Fast the very hot days in anticipation of the Day of Resurrection, and pray two rak’at in the darkness of night in anticipation of the darkness of the grave.”

When those who fast for Allah in the heat are patient despite their intense thirst, He set aside a specific gate of the gates of Paradise for them. This is the gate called Rayyan, and whoever enters through it will drink, and whoever drinks after entering it will never be thirsty again. When they enter through it, it will be locked for those after them, and none will enter through it except them…”



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All Praise is due to Allaah, and may the peace and blessings be upon His Messenger Muhammad.

It is legislated for all the Muslims to strive hard in the various types of worship during this noble month. They should strive to pray voluntary prayers and recite the Qur’an with reflection and thinking. They should increase the glorification of Allaah [saying “SubhanAllaah”], declaring his right to be worshiped alone [saying “La illaaha il Allaah”], praising Him [saying “Al-Hamdulillaah”], declaring his greatness [saying “Allaahu Akbar”] and seeking His forgiveness.

They should say legislated supplications, command the good, forbid the evil, invite to Allaah, be generous to the poor and needy, strive to be kind to parents, keep good family ties, honor the neighbor, visit the sick, and other types of good deeds.

This is due to the Prophet’s (صلى الله عليه وسلم) statement: “Allaah looks at your competing for good works during it and He proudly tells the angels about you all. Therefore, show Allaah goodness from yourselves. For verily, the wretched person is the o­ne who is deprived of Allaah’s Mercy during it (Ramadaan).” – Majma ‘uz-Zawa’id 3:142; Kanzul-‘Ummal no. 23692.

This is also due to what is reported from him (صلى الله عليه وسلم) that he said: “Whoever draws near to Allaah during it (Ramadaan) with a single characteristic from the characteristics of (voluntary) goodness, he is like whoever performs an obligatory act in other times. And whoever performs an obligatory act during it, he is like whoever performed seventy obligatory acts in other times.” – Sahih Ibn Khuzaymah, no. 1887.

This is also due to his (صلى الله عليه وسلم) statement in the authentic hadith: “An ‘Umrah performed during Ramadaan is equal to a performance of Hajj – or he said – a Hajj with me.” – Al-Bukhari (no. 1863) and Muslim (no. 1256).

The ahadith and narrations that prove the sanctioning of competing, and being aggressive in performing the various acts of goodness in this noble month are numerous.

Allaah is the o­ne Who is asked to help us and the rest of the Muslims to do all that contains His Pleasure and to accept our fast and standing for night prayer. We ask Him to correct our situations and protect us all from the deviations of trials and temptations. Likewise, we ask Him to make the leaders of the Muslims righteous, and unite their word upon the truth. Verily, Allaah is the Guardian of that, and He is capable of doing it.

Source: Fataawa Islamiya, pp. 220-221

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The Chapter on What Has Been Narrated Concerning Fasting
Sunan Ibn Majah

* The Obligatory [Waajib] Fasts: Such as fasting in the holy month of Ramadan; fasting for fulfilling a vow’ and the fasting required for expiation.

* The Desirable [Mustahab] Fasts: Such as the fasting of the Prophet Dawudu [i.e., fasting every other day; fasting on the 13th, 14th, and 15th of every Islamic month; fasting on Monday and Thursday; fasting for six days of Shawwal; fasting on the day of Arafat; fasting during the first eight days of Dhul-Hijjah; fasting on Ashurah; fasting during the inviolable months; and fasting during the month of Sha’ban etc.

* The Prohibited [Haram] Fasts: Such as a women observing a voluntary fast without her husband’s permission as he stays at home; fasting for a day prior to Ramadan whilst the commencement of Ramadan is still in doubt; fasting on the of Eidul-Fitr, Eidul-Adha and the days of Tashriq [the three days after the 10th of Dhul-Hijjah]; the fasting of a menstruating women and the one with post-natal bleeding.

* The Undesirable [Makruh] Fasts: Fasting perpetually; fasting just on Friday, or only on Saturday, etc.

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At the moment we are in the month of Muharram. The TENTH day of Muharram is the Day of ‘Aashoorah.

(If you keep a fast for the sake of Allaah on this day, the reward inshaaAllaah is Forgiveness for sins of the previous year).

Proof for Fasting on the Day of ‘Aashoorah
On the Authority of Abu Qataada (radiallaahu ‘anhu): That the Messenger of Allaah (salAllaahu alayhi wa sallam) was asked about the fast of the day of ‘Ashoorah, so he answered: “It expiates the sins of the previous year.”

Reported by Muslim

Narrated by Muslim and other than him, and by Ibn Majah and his wording is: “The fast of the day of ‘Ashoorah; Indeed the reward that I request from Allaah is that He expiates the sins of the year before this year.”

Ibn ‘Abbas (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu alayhi wasallam) said, “If I remain alive till the next year, I shall also observe fast on the ninth of Muharram.”

Reported by Muslim

On the authority of Ibn ‘Abbaas (radiallaahu ‘anhu): “That the Prophet (salAllaahu alayhi wa sallam) never aspired for the excellence of a day after Ramadaan, except the day of ‘Ashoorah.” Narrated by Tabaranee in ‘al-Awasat’, and its isnaad is hasan with the isnaad before it

EXPLANATION:

Some people think these words stand to mean that he (salAllaahu alayhi wa sallam) would have observed Saum (fast) on the 9th of Muharram only. But this interpretation does not agree with other Ahadith. In order to oppose the Jews, he (sallallaahu alayhi wasallam) resolved to observe one more Saum (fast) with that of 10th of Muharram and ordained it for the Muslims. Therefore, it is recommended to fast either the 9th and 10th or the 10th and 11th of Muharram.

Which day does the 10th day of Muharram fall this year?
This year it falls on Sunday 27th December insha’Allah.

The permissibility of fasting on the day of ‘Aashoorah only
Question: Is it permissible to fast ‘Aashooraa. just one day?

Answer: It is permissible to fast the day of ‘Ashooraa. (tenth day of Muharram) just one day, however, it is better to fast the day before it or the day after it (also) and this is the established Sunnah of the Prophet (sal-Allaahu `alayhe wa sallam) who said: ((If I am (still) here next year, then certainly I shall fast the ninth (day of Muharram))), [(reported by) Muslim, Ahmad, Ibn Maajah, Ibn Abee Shaybah, at-Tahaawee, al-Bayhaqee and al-Baghawee]. Ibn ‘Abbaass (radhi-yallaahu ‘anhumaa) said: ((along with the tenth (day of Muharram))).

And with Allaah lies all the success, and may Allaah send prayers and salutations upon our Prophet Muhammad (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa, comprising –
Head: Shaykh ‘Abdul ‘Azeez ibn Abdullaah ibn Baaz;
Deputy Head: Shaykh ‘Abdur-Razzaaq ‘Afeefee;
Member: Shaykh ‘Abdullaah Ibn Ghudayyaan
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa. – Volume 10, Page 401, Fatwa No.13700

__________________
Key dates of Muharram this year:

9th Muharram 1431 = Saturday 26th Dec 2009
10th Muharram (day of ‘Aashooraa) 1431 = Sunday 27th Dec 2009
11th Muharram 1431 = Monday 28th Dec 2009

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‏ ‏أَبِي هُرَيْرَةَ ‏ ‏رَضِيَ اللَّهُ عَنْهُ ‏ ‏قَالَ ‏
‏قَالَ رَسُولُ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏أَفْضَلُ الصِّيَامِ بَعْدَ رَمَضَانَ شَهْرُ اللَّهِ الْمُحَرَّمُ
Abu Hurayrah (may Allah be pleased with him) said: Allah’s Messenger (peace and blessings be upon him) said, “The best time to fast after Ramadan is Allah’s month – Muharram “
Collected by Muslim 1134 and others

Benefits for this issue;
· During Jahileeyah- (Pre Islamic period) the name for Muharram used to be Safr Al-Awal and the month after it was Safr Ath-Thani

· Mula Ali said,” This hadeeth shows that the best entire month to fast voluntarily is Muharram. This is because it’s the first month of the year. Hence a person begins the New Year by fasting. Fasting is among the best deeds. It’s only held to be the best entire month to voluntarily fast therein , because fasting part of the month is best at times like the Day of Arafat or the first ten days of Dhul Hijjah.[ Sharh Jami’ Sagheer]

· Shaykh Muhammad Al-Amin Al-Alowee (may Allah preserve him) said,” If a questioner asks,” If this is the best month to fast after Ramadan, how do we understand the Prophet’s (peace and blessings be upon him) fast in Sha’ban more than Muharram?” We say,” This is because the Prophet (peace and blessings be upon him) granted benefit to this month at the end of his life time or he didn’t fast as much during Muharram due to sickness, travelling, etc. Know that the fast of Dawud is the best fast. His fast being the best applies to the way to fast. And the fast during the month of Muharram applies to the time. Therefore the fast of Dawud during Muharram is the best fast.[Al-Kawakibal Waahaj wa Rawdahal Bahaj fee Sharhi Saheehee Muslime ibn Hajjaj vol13 ]

· Imam Al-Qurtubi (may Allah have mercy on him) said, : It’s been narrated that the Prophet (peace and blessings be upon him) said,” Fasting is a light…”
Whoever begins his year with that light will walk with it the rest of the year.[Al-Mufhim Leema Ashkala min Talkheesee kitabee Muslim ]
Ibn Rajab Al-Hanbali (may Allah rest him in Paradise) said about the wording” Fasting is a light” is found in some of the copies of Saheeh Muslim, but in the Majority of them the wording is patience is light.[ Jami Uloom wa Hikam hadeeth number 23 ]

Muharram this year started on Dec 18 th 2009

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The ninth day of Dhul-Hijjah is the day of ’Arafah, since it is on this day that the pilgrims gather at the mountain plain of ’Arafah, praying and supplicating to their Lord. It is mustahabb (highly recommended) for those who are not pilgrims to fast on this day, since the Prophet (sallallaahu ’alayhi wa sallam) was asked about fasting on the day of ’Arafah, so he said, “It expiates the sins of the past year and the coming year.” [4]

Likewise, the Prophet (sallallaahu ’alayhi wa sallam) said, ‘There is no day on which Allaah frees people from the Fire more so than on the day of ’Arafah. He comes close to those (people standing on ’Arafah), and then He revels before His Angels saying, ‘What are these people seeking.” [5]

Imaam at-Tirmidhee (d.275H) – rahimahullaah – said, “The People of Knowledge consider it recommended to fast on the day of ’Arafah, except for those at ’Arafah.” [6]

[4] Related by Muslim (no. 1162), from Aboo Qataadah (radiyallaahu ’anhu).
[5] Related by Muslim (no. 1348), from ’Aa‘ishah (radiyallaahu ’anhaa).
[6] Refer to Jaami’ut-Tirmidhee (3/377).

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Allah said: (Interpretaion of the meaning)
So whosoever does good equal to the weight of an atom, shall see it. And whosoever does evil equal to the weight of an atom, shall see it.” [al-Zalzalah 99:7-8]

Ibn ‘Abbass (may Allah be pleased with him) reported that the Prophet (saws) said:
“There are no days in which righteous deeds are more beloved to Allah than these ten days.” The people asked, “Not even jihaad for the sake of Allah?” He said, “Not even jihaad for the sake of Allah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with noth-ing.” (Reported by al-Bukhari, 2/457)

This texts and others indicate that these ten days are better than all the other days of the year, with no exceptions, not even the last ten days of Ramadaan. But the last ten nights of Ramadaan are better, because they include Laylat al-Qadr (“The Night of Power”), which is better than a thousand months. Thus the various reports may be reconciled. (See Tafseer Ibn Katheer, 5/412)

Allah swears an oath by them, and swearing an oath by some-thing is indicative of its importance and great benefit. Allah says:
“By the dawn; by the ten nights.” [al-Fajr 89:1-2]]
Ibn ‘Abbaas, Ibn al-Zubayr, Mujaahid and others of the earlier and later generations said that this refers to the first ten days of Dhu’l-Hijjah. Ibn Katheer said: “This is the correct opinion.” (Tafseer Ibn Katheer, 8/413)

The Prophet (saws) commanded us to recite a lot of Tasbeeh (“Subhan-Allah”), Tahmeed (“Al-hamdu Lillaah”) and Takbeer (“Allahu akbar”) during this time. ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (saws) said:
“There are no days greater in the sight of Allah and in which righteous deeds are more beloved to Him than these ten days, so during this time recite a great deal of Tahleel (“La ilaaha ill-Allah”), Takbeer and Tahmeed.” (Reported by Ahmad, 7/224; Ahmad Shakir stated that it is saheh)

These ten days include Yawm ‘Arafah (the Day of ‘Arafah), on which Allah perfected His Religion. Fasting on this day will expiate for the sins of two years. These days also include Yawm al-Nahr (the Day of Sacrifice), the greatest day of the entire year and the greatest day of Hajj, which combines acts of worship in a way unlike any other day.
These ten days include the days of sacrifice and of Hajj

Concerning the types of worship to be performed during these ten days: one must understand that these days are a great blessing from Allah to His slave, which is appreciated properly by the actively righteous. It is the Muslim’s duty to appreciate this blessing and make the most of the opportunity, by devoting these ten days to paying more attention to striving hard in worship. Among His blessings to His slaves, Allah has given us many ways in which to do good and worship Him, so that the Muslim may be constantly active and consistent in his worship of his Lord.

Among the good deeds which the Muslim should strive to do during the first ten days of Dhu’l-Hijjah are:

Fasting. It is Sunnah to fast on the ninth day of Dhu’l-Hijjah, because the Prophet (saws) urged us to do good deeds during this time, and fasting is one of the best of deeds. Allah has chosen fasting for Himself, as is stated in the Hadeeth Qudsi:
“Allah says: ‘All the deeds of the son of Adam are for him, except for fasting, which is for Me and I am the One Who will reward him for it.’ ” (Reported by al-Bukhari, 1805)

The Prophet (saws) used to fast on the ninth of Dhu’l-Hijjah.  Hunaydah ibn Khalid reported from his wife that some of the wives of the Prophet (saws) said:
“The Prophet (saws) used to fast on the ninth of Dhu’l-Hijjah, on the day of ‘Aashooraa´, on three days of each month, and on the first two Mondays and Thursdays of each month.” (Reported by al-Nisaa’i, 4/205 and by Abu Dawud; classified by al-Albani as sahih in Sahih Abi Dawud, 2/462)

Takbeer. It is Sunnah to say Takbeer (“Allahu akbar”), Tahmeed (“Al-hamdu Lillaah”), Tahleel (“La ilaha ill-Allah”) and Tasbeeh (“Subhaan Allah”) during the first ten days of Dhu’l-Hijjah, and to say it loudly in the mosque, the home, the street and every place where it is permitted to remember Allah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allah, may He be exalted.
Men should recite these phrases out loud, and women should recite them quietly.
Allah says:
“That they might witness things that are of benefit to them (i.e., reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the name of Allah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)…” [al-Hajj 22:28]

One of the most important things to do during these ten days is to repent sincerely to Allah and to give up all kinds of disobedience and sin. Repentance means coming back to Allah and foregoing all the deeds, open and secret, that He dislikes, out of regret for what has passed, giving it up immediately and being determined never to return to it, but to adhere firmly to the Truth by doing what Allah loves.

May Allah bless our Prophet Muhammad and all his Family and Companions

Adapted from the works of Shaykh Muhammad Salih al-Munajjid (May Allah preserve him)

IslamQA.com
IslamHouse.com

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Days Of White

Narrated Abu Huraira رضي الله عنهما

My friend (the Prophet) advised me to do three things and I shall not leave them till I die, these are: To fast three days every month, to offer the Duha prayer, and to offer Witr before sleeping.

(Volume 2, Book 21, Number 274)

Narrated Qatadah Ibn Malhan al-Qaysi رضي الله عنهما

The Apostle of Allah صلى الله عليه وسلم used to command us to fast the days of the white (nights): thirteenth, fourteenth and fifteenth of the month. He said: This is like keeping perpetual fast.

(Abu Dawud. Book 13, Number 2443)

13th, 14th and 15th are on Sunday 1st November, Monday 2nd November and Tuesday 3rd November.

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