Strengthening Our Du’a

Assalam Alaykum Brother and Sisters,

I Guess every Muslim face this problem,they feel that there duas are not accepted by Allah swt.There might be some reason….that we are not making dua in right way…..which Allah swt will accept more fast….

I hope InshahAllah this post will help you to know how to give more strength to ur dua.and pls don;t forget to share with your friends and family….becoz Every muslim need these tips…! If you are on facebook share on ur wall.post as note ,post on ur website…and don;t forget to Add source back link…!

 

 

 

“And your Lord said, invoke Me and I will respond to your invocation” (Qur’an 40:60).

Immersed as we are in this materialistic world, many of us forget that material causes do not produce the desired effects independently of the Will of Allah(swt). We forget to achieve total reliance on Allah(swt) and we often neglect to implement the moral causes for achieving our goals.

One such moral cause that has become forgotten today is Du’a, the humble supplication of a believer to Allah(swt). Even when it is remembered, it is not performed in the correct way and comes out weak. Or certain customary and cultural practices have distorted the authentic precepts and practice of the manners in which du’a was committed by out pious predecessors. We can strengthen and purify our Du’a by fulfilling the conditions for its acceptance and observing the manners of its performance.

Many virtues of Du’a have been mentioned in the Qur’an and the Sunnah:

“And when My servants ask you concerning Me, (tell them) I am indeed near.I respond to the invocation of the supplicant when he calls” (Qur’an 21:187).

“Invoke your Lord with humility and in secrecy” (Qur’an 7:55).

“So invoke Allah(swt) making your worship pure for Him” (Qur’an 40:14)

Nu’man bin Bashir relates that Allah(swt)’s Messenger (SAW) said,

“Du’a is Ibadah (worship)” [Tirmidhi].

Abu Hurairah’s narration of the Prophet (SAW):

“Anyone who does not invoke Allah(swt), will cause Allah(swt) to be angry with him.” (Ahmad)

Acceptance of Du‘a

For one’s Du’a to be accepted, one must direct it solely to Allah(swt);

“Invoke Him only, making your religion sincere to Him” (Qur’an 7:29).

Also, the Prophet (SAW) said in a hadith narrated by Ibn Abbas(RA);

“If you ask, ask Allah(swt) and if you seek help, seek help from Allah(swt).” (Ahmad, Tirmithi)

Perform the Du’a in conformity with the Shari’ah:

The Prophet (SAW) said:

“Whoever innovates in this matter of ours, something which is not part of it, it will be rejected.”

If a person is sincere but is not following the Sunnah, his worship is rejected. Similarly, if a person is following the Sunnah but his work is not sincerely done for the sake of Allah(swt), his worship is still rejected.

Trust in Allah(swt) and have certainty of a reply: One must be certain that Allah(swt) does whatever He wishes, whenever He wills. Allah(swt) tells us in the Qur’an:

“And there is nothing, but with Us are the stores thereof. And We do not send it down except with a known measure” (Qur’an 15:21).

In a Hadith Qudsi narrated by Abu Dharr(ra), Allah(swt) revealed through the Prophet (SAW), “O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request from Me, and were I to give everyone what they requested, that would not decrease what I have anymore than a needle decreases the sea if put into it” (Muslim)

Presence of the heart:

Always make sure that your heart is mindful when you are supplicating because Allah(swt) does not answer a Du’a from an inattentive heart. Abu Hurairah narrated that Allah(swt)’s Messenger (SAW) said, “Invoke Allah(swt) while you are certain to be answered and know that Allah(swt) does not answer a Du’a from a heart which is inattentive and unmindful” (Tirmidhi).

Determination and perseverance: It is a requirement when supplicating, to appeal to Allah(swt) with determination. We must not make any exceptions by saying “O Allah(swt) forgive me if You wish”. Abu Hurairah narrated that Allah(swt)’s Messenger (SAW) said: “None of you should say ‘O Allah(swt) forgive me if You wish,’ ‘O Allah(swt) Be Merciful to me if You Wish’; but he must appeal to Allah(swt) with determination, for nobody can force Allah(swt) to do something against His Will.” (Tirmidhi).

Rejection

Some of the reasons that may cause our Du’a to be rejected include the following:

Haraam: Haraam eating, drinking and clothing are all strictly prohibited and are major reasons for the rejection of Du’a. The Messenger of Allah(swt) said, “Allah(swt) the Almighty is good and accepts only that which is good. Allah(swt) has commanded the faithful to do that which He commanded the Messengers. He (SAW) then mentioned the case of a man who, having journeyed far, is dishevelled and dusty and who spreads out his hands to the sky saying: “O Lord, O Lord” while his food is unlawful, his drink is unlawful, his clothing is unlawful and he is nourished unlawfully, so how can he be answered? (Muslim). Abu Bakr said that he heard the Messenger of Allah(swt) saying ‘Every body which is nourished with that which is unlawful, will be first in the fire’

Hastiness and abandonment: One must be patient for ones Du’a to be accepted, as hastiness is one of the causes for its rejection or disapproval. Abu Hurairah narrated that Prophet (SAW) said, “The invocation of any one of you is granted (by Allah(swt)) as long as he does not show impatience by saying ‘I have invoked Allah(swt) but my request has not been answered’” (Bukhari). In another narration by Abu Hurairah, the Prophet (SAW) said, “A servant is granted his request as long as he does not invoke Allah(swt) for a sin, or to break kinship ties, and he does not make haste.”

Committing sins:

Allah(swt) said, “Verily, Allah(swt) will not change the condition of a people until they change what is in themselves” (Qur’an 13:11). That is to say, if a people’s condition is good, Allah(swt) will maintain it as long as they are grateful and do not disobey Him. Similarly, if the condition of a people is bad, Allah(swt) will maintain it for them as long as they remain ungrateful and insist on disobeying him.

Abandonment of obligatory deeds: Just as doing good deeds is a reason for the acceptance of Du’a, similarly, abandoning good deeds is a reason for the rejection of Du’a. Hudaifah(RA), narrated that the Prophet (SAW) said, “By Him, in whose hand is my soul, you should enjoin good and forbid evil or else it is likely that Allah(swt) will send a punishment upon you and then you will invoke Him and you will not be answered” (Tirmithi). So, for example, how could those who have constantly neglected and abandoned their prayers or praying in congregation in the Masjid expect their Du’a’s to be answered?

Asking for a sin, or to break the bondage of kinship: The Prophet (SAW) said, “Any Muslim who supplicates to Allah(swt) in a Du’a which contains no sin or breaking of kinship, Allah(swt) will give him one of three things: either his Du’a will be immediately answered or, it will be saved for him in the hereafter, or it will turn away an equivalent amount of evil (from him)”. The companions said “…so we will ask for more.” He replied, “Allah(swt) is more (generous).” [Ahmad]

Etiquette of Du‘a

The correct manner of invoking Allah(swt) is to begin with Hamd and Salawat. Exalting Allah(swt) and sending blessings upon the Prophet (SAW). Abdullah bin Mas’ood narrated, “I was praying while the Prophet, Abu Bakr and Omar were together. After I sat (in the last Tashahhud), I began with praising Allah(swt) then I said blessings upon the Prophet and then I prayed for myself. The Prophet, said, “Ask (and) you will be given. Ask (and) you will be given.” (Tirmidhi)

Du’a at Times of Trouble & Pleasure

One must not make it a habit to remember Allah(swt) only at the time of trouble but he must constantly remember Allah(swt) in all circumstances. Abu Hurairah narrated that the Prophet (SAW) said, “(Anyone who is pleased) that Allah(swt) responds to him at the time of trouble and distress, (should) increase Du’a at the time of calmness.” (Tirmithi).

Avoid Du’a Against Ones Family, Wealth & Children

Jabir narrated a hadith about a man who cursed his animal. The Prophet (SAW) said, “Who is this who cursed his animal?” The man replied, “It is me O Messenger of Allah(swt).” The Prophet (SAW) said, “Get down from it for a cursed one must not escort us. Do not pray against yourselves, do not pray against your children and do not pray against your wealth. It might coincide with a time when Allah(swt) answers what you asked for.” (Muslim)

Lower Ones Voice

Invoke Allah(swt) in a low tone as it is closer to sincerity. “Invoke your Lord with humility and in secret. He does not like the aggressors” (Qur’an 37:55). And He also tells us: “And remember your Lord by your tongue and within yourself, humbly and with fear without loudness in words, in the morning and in the afternoon and be not of those who are neglectful.” (Qur’an 37:205).

Perseverance

We must attend to our Du’a with perseverance, repetition and persistence. Ibn Rajab suggests that we invoke Allah(swt) with His names and attributes as this is among the greatest means of having our Du’a accepted.

Repetition

It is preferable to repeat you Du’a three times as it is more likely to be answered. Prophet (SAW) cursed a few members of the Quraish thrice when they placed the abdominal contents of a camel on his back whilst in sajdah.

Confession

Confess your sins with sincere regret for your mistakes although Allah(swt) is aware of all your actions. It is also worthwhile to acknowledge all of Allah(swt)’s mercy bestowed upon you. The Prophet (SAW) taught his ummah the Sayyid-ul-Istighfar which acknowledges the favour of Allah(swt) upon oneself.

Face the Qiblah

One of the good manners when making Du’a is to face the Qiblah however, this is not compulsory. Abdullah bin Zaid narrated that Rasulullah (SAW) came to this place of worship to pray Istisqaa for rain so he invoked Allah(swt) and prayed for rain. Then he faced the Qiblah and overturned his gown (Bukhari).

Raise Ones HandsIt is a recommended practice to raise one’s hands in making Du’a as it was done by the Prophet (SAW) at different occasions. Abu Musa al-Ash’ari narrated, “The Prophet invoked and raised his hands and I saw the whiteness of his armpits.” (Bukhari)

Make Wudhu

Although it is not compulsory, one is recommended to supplicate Allah(swt) while he is in a state of wudhu (ablution). When Rasulullah (SAW) invoked Allah(swt) on behalf of Abi ’Amir he first performed wudhu. (Muslim)

Weep from the Rememberance of Allah(swt)

Abdullah bin ’Umar narrated that Rasulullah(SAW) recited the verse in which Ibrahim alayhis-salaam is invoking Allah(swt). “O my Lord, they [the idols] have indeed led astray many among mankind. But whoever follows me, he verily is of me. and whoever disobeys me, still you are indeed Most Forgiving, Most Merciful” (Qur’an 36). In another verse, Isa (Jesus) peace be upon him is invoking Allah(swt): “If you punish them, they are Your slaves, and if You forgive them, verily You-only You are the Almighty, the All-wise” (Al-Ma’idah, 118). And Rasulullah (SAW) then raised his hands and said, “Allah(swt)umma Ummati, Ummati (O Allah(swt), my nation, my nation)’ and then he cried.

Make Du’a for Oneself Before Making Du’a for Others

It is Sunnah in Du’a to start with yourself prior to mentioning others as was collected by Tirmidhi, in the narration of Ubay bin Ka’ab (ra) that if someone was mentioned to the Prophet (pbuh), he would invoke Allah(swt) for him but would begin with himself. However, it was also narrated of Allah(swt)’s Messenger that, on certain occasions, he would not begin with himself.

Do not Trangress in Du’a

When appealing to Allah(swt) in Du’a, we should not get into much detail by asking for the different rewards of Jannah. ‘Abdullah bin Mughaffal heard his son saying: “O Allah(swt), I ask you for the white palace on the right of the Paradise if I were to enter it”. So he said, “Dear son, ask Allah(swt) for Paradise and seek refuge from the [Hell) fire for I have heard the Messenger of Allah(swt) saying, ‘there will come in this nation people who will transgress (or exceed) in ablution and Du’a.” (Abu Dawood).

Make Du’a for Ones ParentsIt is good to mention one’s Muslim parents (deceased or alive) in invocation for the great favour they owe us, a favour which can never be compensated.

For a Muslim never forgets his duties towards his parents both in life and in death. Allah(swt) said, “And lower unto them the wing of submission and humility through mercy and say, ‘My Rab, bestow on them Your mercy as they did raise me when I was young’ (Qur’an 17:24)

Make Du’a for the Mu’mineen

One is recommended to remember the Muslims and the Mu’mineen around the globe in their invocation. Allah(swt) said “Ask forgiveness for your sin and also for the believing men and women” (Qur’an 47:19)

Ask Allah(swt) Alone

Instead of complaining to people when struck by calamity, one must make it a habit to ask Allah(swt) alone for refuge. However, there is no harm to mention your problem to people and share their opinion. In the hadith narrated by Ibn ’Abbas, Rasulullah (SAW) said to him while he was riding behind him on the same mount, “Be mindful of Allah(swt) and Allah(swt) will protect you. Be mindful of Allah(swt) and you will find Him in front of you.

If you ask, ask only Allah(swt) and if you seek help, seek help only from Allah(swt). And know that if all the nations were to gather together to benefit you, they would benefit you only with something that Allah(swt) had already prescribed for you, and if they gather together to harm you, they would harm you only with something that Allah(swt) had already prescribed for you. The pens have been lifted and the pages are dry.” (Tirmidhi).

Brothers and sisters Allah(swt)’s Messenger (pbuh) impressed upon us that there is no veil between the du’a of the believer and his Lord, over 17 times a day the believer recites in his prayers during Surah Al-Fatiha ‘You Alone we worship and from You alone we seek help’. Though we can ask the living to make du’a on our behalfs, this short treatise crystalises that there is no substitute to lifting our hands directly and asking Allah(swt) ourselves.

And Allah(swt) knows best.

JazakAllah khair for reading,

 

Halloween :: Should Muslims celebrate?

Every year, on the evening of October 31st, millions of children across North America paint their faces, dress up in costumes, and go door to door collecting treats. The adults often decorate their houses with ghostly figures, carve scary faces on pumpkins, and put candles in them to create “Jack-O-Lanterns.”

Unfortunately, among the millions of North Americans indulging in this custom, many are also Muslims.

This article will shed some light on the significance and origins of Hallow’een, and why Muslims should not participate in it.

Origins of the Hallow’een Festival

The ancient Celtic (Irish/Scottish/Welsh) festival called Samhain is considered by most historians and scholars to be the predecessor of what is now Hallow’een. Samhain was the New Year’s day of the pagan Celts. It was also the Day of the Dead, a time when it was believed that the souls of those who had died during the year were allowed access into the “land of the dead”.

Many traditional beliefs and customs associated with Samhain continue to be practiced today on the 31st of October. Most notable of these customs are the practice of leaving offerings of food and drink (now candy) to masked and costumed revelers, and the lighting of bonfires. Elements of this festival were incorporated into the Christian festival of All Hallow’s Eve, or Hallow-Even, the night preceding All Saint’s (Hallows’) Day. It is the glossing of the name Hallow- Even that has given us the name of Hallow’een.

Until recent times in some parts of Europe, it was believed that on this night the dead walked amongst them, and that witches and warlocks flew in their midst. In preparation for this, bonfires were built to ward off these malevolent spirits.

By the 19th century, witches’ pranks were replaced by children’s tricks. The spirits of  Samhain, once believed to be wild and powerful, were now recognized as being evil.

Halloween Customs and Traditions

• “Trick or Treating”: It is widely believed that during the Feast of All Saints, peasants went from house to house asking for money to buy food for the upcoming feast. Additionally, people dressed in costumes would often play tricks on their neighbors. Blame for the resulting chaos was placed on the “spirits and goblins.”

• Images of bats, black cats, etc.: These animals were believed to communicate with the spirits of the dead. Black cats especially were believed to house the souls of witches.

• Games such as bobbing for apples: The ancient pagans used divination techniques to foresee the future. There were various methods of doing this, and many have continued through traditional games, often played at children’s parties.

• Jack-O’-Lantern: The Irish brought the Jack-O’-Lantern to America. The tradition is based on a legend about a stingy, drunken man named Jack. Jack played a trick on the devil, then made the devil promise not to take his soul. The devil, upset, promised to leave Jack alone. When Jack died, he was turned away from Heaven because he was a stingy, mean drunk. Desperate for a resting place, he went to the devil but the devil also turned him away. Stuck on earth on a dark night, Jack was lost. The devil tossed him a lighted coal from the fire of Hell, which Jack placed inside a turnip as a lamp to light his way. Since that day, he has traveled the world over with his Jack-O’-Lantern in search of a resting place. Irish children carved out turnips and potatoes to light the night on Halloween. When the Irish came to America in great numbers in the 1840′s, they found that a pumpkin made an even better lantern, and this “American tradition” came to be.

Devout Christians began rejecting this festival. They had discovered that the so-called gods, goddesses, and other spiritual beings of the pagan religions, were diabolical deceptions. The spiritual forces that people experienced during this festival were indeed real, but they were manifestations of the devil who misled people toward the worship of false idols.

Thus, they rejected the customs associated with Hallow’een, including all representations of ghosts, vampires, and human skeletons – symbols of the dead – and of the devil and other malevolent and evil creatures. It must also be noted that, to this day, many Satan-worshippers consider the evening of October 31st to be their most sacred.And many devout Christians today continue to distance themselves from this pagan festival.

The Islamic Perspective

Iman (faith) is the foundation of Islamic society, and tauheed (the belief in the existence and Oneness of Allah) is the essence of this faith and the very core of Islam. The safeguarding of this iman, and of this pure tauheed, is the primary objective of all Islamic teachings and legislation. In order to keep the Muslim society purified of all traces of shirk (associating partners with Allah) and remnants of error, a continuous war must be waged against all customs and practises which originate from societies’ ignorance of divine guidance, and in the errors of idol worship.

Our beloved Prophet Muhammad (s.a.s.) issued a stern warning:

“Whoever imitates a nation is one of them!” (Abu Da’oud).

Muslims should heed this warning and refrain from copying or imitating the kufar in their celebrations. Islam has strongly forbidden Muslims to follow the religious or social customs of the non-Muslims, and especially of the idol-worshippers or those who worship the devil.

The Prophet (s.a.s.) said: “By Him in Whose hands is my life, you are ordered to enjoin good and forbid evil, or else Allah will certainly afflict you with torments. Thereafter, even your du’a (supplications) will not be accepted.” (Tirmidhi).

From an Islamic standpoint,

Hallow’een is one of the worst celebrations because of its origins and history. It is HARAM (forbidden), even if there may be some seemingly good or harmless elements in those practises, as evidenced by a statement from the Prophet (s.a.s.)

“Every innovation (in our religion) is misguidance, even if the people regard it as something good” (ad-Daarimee.).

Although it may be argued that the celebration of Hallow’een today has nothing to do with devil-worship, it is still forbidden for Muslims to participate in it.

If Muslims begin to take part in such customs, it is a sure sign of weak iman and that we have either forgotten, or outrightly rejected the mission of our Prophet (s.a.s.) who came to cleanse us from jahiliyyah customs, superstitions and false practises.

Muslims are enjoined to neither imitate the behavior and customs of the non-Muslims, nor to commit their indecencies. Behavior-imitation will affect the attitude of a Muslim and may create a feeling of sympathy towards the indecent modes of life.

Islam seeks to cleanse the Muslim of all immoral conducts and habits, and thus paving the way for the Qur’an and Sunnah to be the correct and pure source for original Islamic thought and behaviour. A Muslim should be a model for others in faith and practice, behaviour and moral character, and not a blind imitator dependant on other nations and cultures.

Even if one decides to go along with the outward practises of Hallow’een without acknowledging the deeper significance or historical background of this custom, he or she is still guilty of indulging in this pagan festival.

Undoubtedly, even after hearing the Truth, some Muslims will still participate in Hallow’een, send their kids “trick-or-treating,” and they will try to justify it by saying they are doing it because their friends are doing it, their parents did it (“it’s a tradition!”), because “it’s fun!” and merely to make their children happy.

But what is the duty of Muslim parents?

Is it to follow the wishes of their children without question, or to mould them within the correct Islamic framework as outlined in the Qur’an and Sunnah?

How can we worship only Allah, the Creator, if we participate in activities that are based in pagan rituals, divination, and the spirit world?

Is it not the responsibility of Muslim parents to impart correct Islamic training and instruction to their children?

How can this duty be performed if, instead of instructing the children in Islam, parents allow and encourage their children to be taught the way of the unbelievers?

Allah exposes these types of people in the Qur’an:

“We have sent them the Truth, but they indeed practise falsehood” (23:10).

Muslim parents must teach their children to refrain from practising falsehood, and not to imitate the non-Muslims in their customs and festivals.

If the children are taught to be proud of their Islamic heritage, they themselves will, insha Allah, abstain from Hallow’een and other non-Muslim celebrations, such as birthdays, anniversaries, Christmas, Valentines Day, etc.

The Prophet Muhammad (s.a.s.) said:

The Final Hour will not come until my followers copy the deeds of the previous nations and follow them very closely, span by span, and cubit by cubit (inch by inch). (Bukhari).

Islam is a pure religion with no need to accomodate any custom, practise or celebration that is not a part of it. Islam does not distinguish between “secular and sacred;” the shari’ah must rule every aspect of our lives.

“You must keep to my Sunnah and the sunnah of the rightly-guided Caliphs; cling to it firmly. Beware of newly invented matters, for every new matter is an innovation, and every innovation is misleading.” (Bukhari)

“When the people see a person committing a wrong, but do not seize his hand to restrain him or her from the deed, it is likely that Allah will punish them both.” (Abu Da’oud, Nasa’i, Tirmidhi)

“Whoever imitates a nation is one of them.” (Abu Da’oud)

What to do on Halloween.

We have established, beyond doubt, that the celebration of Hallow’een is absolutely forbidden in Islam. It is HARAM.

The question arises as to what to do on this night ?

Muslim parents must not send their kids out “trick-or-treating” on Hallow’een night. Our children must be told why we do not celebrate Hallow’een.

Most children are very receptive when taught with sincerity, and especially when shown in practice the joy of their own Islamic celebrations and traditions. In this regard, teach them about the two Islamic festivals of Eid.

(Eid-ul-Fitr is fast approaching, and this is the perfect time to start preparing them for it.) It must also be mentioned that, even Muslims who stay home and give out treats to those who come to their door are still participating in this festival.

In order to avoid this, leave the front lights off and do not open the door. Educate your neighbours about our Islamic teachings. Inform them in advance that Muslims do not participate in Hallow’een, and explain the reasons why. (Give them a copy of this flyer if needed.) They will respect your wishes, and you will gain respect in the process.

“A person who calls another to guidance will be rewarded, as will the one who accepts the message.” (Tirmidhi)

Finally, we must remember that we are fully accountable to Allah for all of our actions and deeds. If, after knowing the Truth, we do not cease our un-Islamic practises, we risk the wrath of Allah as He himself warned us in the Qur’an:

“Then let them beware who refuse the Messenger’s order lest some trial befall them, or a grevious punishment be afflicted upon them!” (24:63).

This is a serious matter and not to be taken lightly. And Allah knows best.

May Allah guide us, help us to stay on the right path, and save us from all deviations and innovations that will lead us into the fires of Hell.

Base written by :  Br. Feyoun Khan

How to protect Yourself From the Evil Eye

wearing blue eye,Amulets to get protected from Evil Eye is not Allowed in Islam.

Question: Respected sheikh, as-salamu `alaykum. I would like to ask you about the “evil eye”. Is there something really called “evil eye”? And is it true that it inflicts harm on people? If so, what is the Islamic cure or way of protection against such evil? Jazakum Allah khayran.

Answer:  Wa`alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear sister in Islam, thanks for forwarding this question to us. We implore Almighty Allah to make our humble efforts come up to your expectations.

As regards your question, it is to be stated that the effect of an evil eye is a fact. This is supported by many proofs from revealed texts and reasoning. Imam al-Bukhari reported on the authority of Abu Hurayrah that the Prophet (peace and blessings be upon him) said, “The effect of an evil eye is a fact.”

However, the evil eye can never harm unless Allah wills so. Hence, it shouldn’t be a cause of fear or terror to anyone, for supreme power and might are for Almighty Allah alone and He is the Only One we should fear. It is in Him that we should seek protection against Satan and the evil eye.

Both al-Bukhari and Muslim reported in their authentic collections that `Aa’ishah (may Allah be pleased with her) said:

“The Messenger of Allah (peace and blessings be upon him) used to tell me to recite ruqyah for protection against the evil eye.

In this context, Dr. As-Sayed Nuh, professor of Hadith Sciences at Al-Azhar University, states:

Islam draws a Muslim’s attention whenever he/she beholds something great. One should say:

“Whatever Allah wills is done, no power save with Allah”. Allah Almighty says, (If only, when thou enteredst thy garden, thou hadst said: That which Allah wilteth (will come to pass)! There is no strength save in Allah!…) (Al-Kahf 18: 39)

The Prophet, peace and blessings be upon him, is reported to have said: “Upon beholding something attractive, try to recount Allah’s glorification by saying, “Allah is Blessed!” or “May Allah bless you!” etc.

Envy and the evil eye have a common factor in breeding contempt and hatred, and showing or feeling resentment of someone’s success or advantage. This is what the evil eye normally aims at.

Both are supported by many proofs from revealed texts and reasoning. However, they do not automatically affect a person and can never harm unless Allah wills so. Hence, they shouldn’t be a cause of fear or terror to anyone, for supreme power and might are for Almighty Allah alone and He is the Only One we should fear. It is in Him that we should seek protection against Satan and the evil eye.

Moreover, one should never, if they don’t have proof, accuse anyone of being envious or evil, for this may result in breeding contempt and discord among people.

As for precautionary measures against envy or the evil eye, one may do the following:

1- Seeking Allah’s protection against the evil eye and envy

This can be done by remembering Allah at all times and this is an impenetrable shield against Satan and his devils.

Allah says:

(Say: I seek refuge in the Lord of Daybreak. From the evil of that which He create. From the evil of the darkness when it is intense. And from the evil of malignant witchcra. And from the evil of the envier when he envieth.) (Al-Falaq 113)

2- Observing piety, showing obedience to Allah and forsaking sinful acts

Allah says, (But if ye persevere and keep from evil their guile will never harm you. Lo! Allah is Surrounding what they do.) (Aal `Imraan 3:120)

The Prophet, peace and blessings be upon him, said to his cousin, `Abdullah bin `Abbas: “Observe Allah’s duties and He will protect you; be pious to Allah and He will always support you…”

(This Hadith is classed as authentic by At-Tirmidhi in his book As-Sunan under the chapter “Concerning the Day of Judgment)

3- Demonstrating patience and perseverance

This means that one should never show any sign of being affected by envy, nor should one get overwhelmed with thoughts on it. Rather, one should show patience, for that will definitely drive the envious or evil ones to doom.

In his commentary on the previous issue, Ibn Al-Qayyim states that the third precautionary measure against envy is to show patience rather than waging war against the envious or showing signs of being harmed by them. Nothing grieves or inflicts pain or even doom on the envious or evil one than seeing that his evil act or scheme has not affected the target. This is the effect of patience, reliance on Allah and putting one’s trust in Him.

Allah says:

(That (is so). And whoso hath retaliated with the like of that which he was made to suffer and then hath (again) been wronged, Allah will succour him. Lo! Allah verily is, Mild, Forgiving.‏) (AL-Hajj 22: 60)

In this Qur’anic verse, we can see that Allah has guaranteed victory for a victim of contempt or hatred, even if he has tried his best to avenge himself of the assailant. This means that a person who shows patience, despite being a victim of hatred and contempt, deserves strong support.

4- Putting one’s trust in Allah

This is one of the strong precautionary measures against envy and oppression.

Allah says,

(And whosoever putteth his trust in Allah, He will suffice him…‏) (At-Talaq 65: 3)

5- Sincere repentance to Allah.

If a person remembers the favors Allah has bestowed on him and returns everything that he has wrongfully taken from people with the resolve not to return to such a sin again, this will definitely bring him back to the right path. He will attain Allah’s forgiveness and this will drive him away from the evil eye.

Allah Almighty says,

(And turn unto Allah together, O believers, in order that ye may succeed. ) (An-Noor 24: 31)‏

6- Demonstrating a “turn the other cheek” gesture:

This means that a victim of envy and the evil eye should try to be good to those who envy him or give him the evil eye. He should try to be good to them by speaking kindly, offering them gifts, feeding them and showing that he cares for them, as well as being a friend in need.

Allah Almighty says, (The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity (will become) as though he was a bosom friend.‏ But none is granted it save those who are steadfast, and none is granted it save the owner of great happiness.) (Fussilat 41: 34-35)

The point here is that showing good gestures to one’s foe can change him from an enemy to a friend.

7- Doing ruqya

This is based on the fact that the Angel Gabriel used to make du`a’ upon Prophet Muhammad (peace and blessings be upon him) whenever he became affected with anything.

`A’ishah (may Allah be pleased with her) says: “Angel Gabriel used to pronounce some words upon the Prophet (peace and blessings be upon him) to relieve his pain. He used to say: “May you get relief from the pain, cured from the disease, and be protected from envy and evil eye by the virtue of Allah’s Name.” (Reported by Muslim)

Abu Sa`eed also mentions that the Angel Gabriel once came to the Prophet (peace and blessings be upon him) and asked him:

“Are you affected with something?” The Prophet answered, “Yes”. Gabriel said: “May you get relief and be protected from evil by the virtue of Allah’s Name.” (Reported by Muslim)

8- Washing off the effects of envy

This is done by pouring the water on a person affected with envy and the evil eye.

This is based on the Hadith reported by Abu Umamah, Sahl bin Hunayf on the authority of his father who told him that as they went out one day with the Prophet (peace and blessings be upon him) upon reaching the valley called Al-Harar at Jahfah, Sahl washed himself and appeared as having a very fine figure. This attracted `Amir ibn Rabi`ah to the extent that he actually said:

“Wow! What a nice and delicate figure! You look like a charming lady!” Upon uttering this remark, Sahl fell unconscious, and when the people took him to the Prophet, he said: “Do you suspect someone?” “Yes”, they replied, “We suspect `Amir ibn Rabi`ah”. The Prophet called him and reprimanded him, saying: “Why try to kill your brother in faith? Why not say upon seeing something fascinating: ‘Allah is Blessed or may Allah bless you…etc?’” To wash off the traces of envy, `Amir was told to wash his face, hands, elbows and thighs, and then to wash his feet and his private parts, over a bowl. Then the contents of this bowl were to be poured over Sahl bin Hunayf, and the bowl turned upside down. Upon doing this Sahl recovered.

(Classed as authentic by Imam Ahmad in Al-Musnad, and by Ibn Majah)

Ibn Al-Qayim commented on this process saying:

Anyone who denies, mocks or has doubt about the effect of this Prophetic way of healing will never benefit from it. The same applies to anyone who does it in way of trial without full conviction. Why not regard this as part of the privileges in the Islamic perspective instead of condemning it. Medical practitioners acknowledge that in the field of medicine there are some areas that are untouchable and are somehow deemed as very unique.

Ibn Hajar says that the aforementioned process of washing away the effects of envy is meant to be done after being affected with envy.

Islam has also drawn attention to a precaution against that effect.

This is what the Prophet means by ordering us to utter Allah’s Glorification when we have something good: ‘Allah is Blessed!’ Also we can supplicate for the person by saying: ‘May Allah bless you!’”

Allah Almighty knows best.

10 Tips to be devoted slave of Allah!

My question is short. I want to enter Paradise, I want to strive to control my self (my nafs), I want to kiss my mother’s hand every day, I want to keep away from whims and desires and from the Shaytaan, I want Allaah to call me a devoted slave on the Day of Resurrection, in sha Allaah, I want to love my brothers, and I want my faith to keep increasing. What should I do?.

Praise be to Allaah.

We ask Allaah to make you steadfast in adhering to the truth, and to make your hopes come true, and to make you one of those who turn to Him and who know the truth, defend it and adhere to Islam.

The things you mention in your question indicate that you have a sound and pure nature, and a great desire to achieve great things and to give everyone his rights. These are great hopes that can be achieved through faith, as it was narrated that Sufyaan al-Thawri said: Faith is not wishes or pretence, rather it is what settles in the heart and is proven by actions.” So we will discuss the matter of faith and how important it is in becoming a devoted slave, pleasing and honouring one’s parents and achieving the victory of Paradise.

Whoever seeks to achieve great things has to stay up at night (worship).

Hence al-Fudayl said: “You hearts can never taste the sweetness of faith until they shun worldly pleasures.” And he also said, “If you cannot pray qiyaam at night and fast during the day, then know that you are deprived.”

The sincere believer has a heart like a burning coal, hence it was narrated by al-Haakim in his Mustadrak and al-Tabaraani in his Mu’jam with a saheeh isnaad that the Prophet (peace and blessings of Allaah be upon him) said, “Faith wears out in your heart as clothes wear out, so ask Allaah to renew the faith in your hearts.”

The believer’s heart may sometimes feel overwhelmed by clouds of sin. This was portrayed to us by the Prophet (peace and blessings of Allaah be upon him) when he said: “There is no heart that does not have clouds like the clouds that cover the moon. When the cloud covers it, it is dark, and when the cloud moves away it shines.” Narrated by al-Tabaraani in al-Awsat, and classed as saheeh by al-Albaani. So the believer’s heart is sometimes covered with a cloud and its light is hidden, and it remains dark and lonely, but if he strives to increase his store of faith and seeks the help of Allaah, that cloud goes away and the light in his heart starts to shine again. Hence one of the salaf said: “It is part of a person’s smartness to c heck on his faith and be aware of what affects it.” It is also part of a person’s smartness “that he recognizes how the Shaytaan whispers to him.”

So he has to come back to faith. If you come back to faith and do as it requires, then you will achieve what you want. We will tell you of a basic principle which will let you know when faith is present and when it is not. Imam Ibn al-Jawzi said: “O you who are turned away, O you who are deprived of meeting your loved ones, if you want to know how you stand before the king, then look at how you are spending your time and what work you are assigned to do. How many people stand at the door of the king, but no one enters except the one whom he cares for.  Not every heart is fit to draw close, not every heart can be filled with love, not every wind is like the morning breeze.”

If a person want to know how he stands before Allaah and how he stands in relation to His commands and prohibitions, let him look at himself and see what he is preoccupied with. If he is busy with da’wah and with saving people from the Fire, striving to attain Paradise, helping the weak and needy, honouring his parents, then let him rejoice in the fact that he is close to the King of kings, for Allaah does not help anyone to do good except those whom He loves.

But if he is has no interest in da’wah, dislikes the daa’iyahs and does not do good things, if he is preoccupied with this world and its gains, and with gossip and asking too many questions, whilst not doing much or following his whims and desires, let him know that he is far from Allaah and has been deprived of that which will bring him closer to Paradise, because Allaah says in His holy Book (interpretation of the meaning):

“Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell; he will burn therein disgraced and rejected ( far away from Allaah’s Mercy).

And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. does righteous deeds of Allaah’s obedience) while he is a believer (in the Oneness of Allaah Islamic Monotheism) — then such are the ones whose striving shall be appreciated, (thanked and rewarded by Allaah)”

[al-Isra’ 17:18-19]

My brother, if you want to have a high position in all kinds of good deeds, to be a devoted slave of Allaah and to honour your parents, and you are seeking Paradise, then you have to do the following:

1 – You have to revive the faith in your heart. Faith is what will bring the Muslim everything he seeks in this world and in the Hereafter. Faith is the key to all goodness and locks the door to all evil. The means of reviving and strengthening faith in one’s heart are many and varied, including doing a lot of acts of worship and righteous deeds.

2 – You must turn to your Lord sincerely, as it says in the report: “If My slave turns to me inwardly and outwardly, I will turn the hearts of My slaves to him with love and mercy.”

Allaah has made worship the ultimate aim and loftiest purpose of man:

“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)”

[al-Dhaariyaat 51:56 – interpretation of the meaning)]

3 – You should always set your sights on the highest degrees, and make your goal in life to earn the pleasure of Allaah, and strive to attain the victory of Paradise, or to attain the highest Firdaws. You should strive as hard as you can to achieve these lofty aims.

4 – You should follow the example of historical Muslim figures such as the Sahaabah, Taabi’een and righteous forebears (the salaf).

5 – You should make the most of every minute, every moment and every heartbeat to use it in such a way as to increase your faith.

6 – You should try to keep company with righteous people, because the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “A man will follow the religion of his close friend, so let each one of you look at whom he befriends.” Narrated by Abu Dawood and al-Tirmidhi with a hasan isnaad. Good friends are one of the best means of helping you to obey Allaah and to avoid sin and error.

7 – Doing a lot of righteous deeds which will bring you happiness in this world and in the Hereafter.

8 – Praying qiyaam al-layl, making du’aa’ in the time just before dawn.

The feet of the Messenger of Allaah (peace and blessings of Allaah be upon him) used to swell because of his desire to be a thankful slave, even though Allaah had forgiven his previous and future sins.

9 – Persisting in reading a portion of Qur’aan daily, and other dhikr that helps you to think and ponder the meanings of the Qur’aan.

10 – Striving to spread the word and make da’wah for the sake of Allaah, and working for Islam as much as possible.

If you want to reach the status of devoted slave for which you long, then be as Allaah commanded His Prophet (peace and blessings of Allaah be upon him):

“Say (O Muhammad): Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)”

[al-An’aam 6:162]

Being a devoted slave of Allaah means declaring one’s devotion and belonging to the Lord, which can only be achieved by applying this aayah, so that we are for Allaah, the Lord of the Worlds, in all our affairs.

Being a devoted slave of Allaah can only be fully achieved in this manner; it can only be achieved by worshiping Allaah in the fullest sense of the word, which means making our living and dying, and all our movements, for Him alone. So we only speak that which is pleasing to Allaah; we only do that which is pleasing to Allaah; we focus our intention in these words and deeds only on Allaah. Worship should not be reduced to merely raising and lowering our heads at certain times, or giving a few pennies every once in a while, or fasting a few days each year, or moving our lips to say a few words and dhikrs.

Hence the deeds that lead to this status – of being a devoted slave – are innumerable and may take many shapes in all aspects of our lives and the places where we live. This is by the bounty of Allaah towards us and towards all people.

Just look, in every place where you find yourself and every moment that comes to you, for that which will please Him, and what you think He wants to see you doing, and do it. Then you will be a devoted slave.

Finally, we ask Allaah to accept righteous deeds from us and from you, and to gather us and you in His mercy with the Prophets, siddeeqs, martyrs and righteous, and those are the best of companions.

 

The History of Hajj

Praise be to Allaah.

One of the things on which there is scholarly consensus among all the Muslims, ancient and modern, past and present, is that Hajj or pilgrimage to the Sacred House of Allaah is one of the five pillars of Islam, as proven in al-Saheehayn from the hadeeth of Ibn ‘Umar (may Allaah be pleased with them both) and others.It is well known that Hajj, like other acts of worship, involves special actions, and each of these actions must be done in the prescribed manner, such as entering ihraam from the meeqaat, tawaaf, saa’i between al-Safa and al-Marwah, standing in ‘Arafah, staying overnight in Muzdalifah, stoning the Jamaraat, slaughtering the sacrifice, and the other well-known actions of Hajj. All of these actions should be done in accordance with the teachings of the Prophet (peace and blessings of Allaah be upon him). There are very many ahaadeeth which describe the Hajj of the Prophet (peace and blessings of Allaah be upon him); these have been compiled by Imam Ibn al-Qayyim in Zaad al-Ma’aad and by al-Haafiz Ibn Katheer in his book al-Bidaayah wa’l-Nihaayah; these scholars have also explained the rulings derived from these ahaadeeth. The Muslim should pay attention to learning these rulings and acting upon them.

Then we should remember that the basic purpose of the actions of Hajj is to establish the remembrance of Allaah, as Allaah says (interpretation of the meaning):

“Then when you leave ‘Arafaat, remember Allaah (by glorifying His Praises, i.e. prayers and invocations) at the Mash‘ar-il-Haraam. And remember Him (by invoking Allaah for all good) as He has guided you, and verily, you were, before, of those who were astray.Then depart from the place whence all the people depart and ask Allaah for His forgiveness. Truly, Allaah is Oft-Forgiving, Most-Merciful.

So when you have accomplished your Manaasik [rituals of Hajj], remember Allaah as you remember your forefathers or with a far more remembrance. But of mankind there are some who say: ‘Our Lord! Give us (Your Bounties) in this world!’ and for such there will be no portion in the Hereafter…

And remember Allaah during the appointed Days. But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good and obey Allaah (fear Him), and know that you will surely be gathered unto Him”

[al-Baqarah 2:198-203]

And it was narrated that ‘Aa’ishah (may Allaah be pleased with her) said:

“Tawaaf around the House and saa’i between al-Safa and al-Marwah and the stoning of the jamaraat were only prescribed so that the remembrance of Allaah may be established.” It was classed as mu’allaq by al-Bayhaqi (5/145) and narrated as a marfoo’ report, although there is some weakness in it.

So the Muslim venerates the rituals of Hajj because Allaah has commanded him to venerate them, as Allaah says (interpretation of the meaning):

“Thus it is and whosoever honours the Symbols of Allaah, then it is truly, from the piety of the hearts”[al-Hajj 22:32]

Al-Bukhaari (1610) narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) kissed the Black Stone and said,

“Were it not that I had seen the Messenger of Allaah (peace and blessings of Allaah be upon him) kissing you, I would not have kissed you.”

Ibn al-Jawzi (may Allaah have mercy on him) said, whilst discussing and explaining the actions of Hajj:

“The background to these rituals is no longer present but the rulings remain in effect. These rituals may be confusing for some who see them and do not know the reasons for them, so they may say, ‘This does not make sense.’ I have explained the reasons for them as far as narrated reports go, now I will explain to you the meanings behind them.

Note that the basis for acts of worship is something rational and comprehensible, which is the submission of the slave to his Lord and obedience to Him. Prayer involves humility and submission, which is is what is meant by the word ‘ibaadah (worship).

Zakaah involves kindness and helping the poor, so its meaning is clear.

Fasting means suppressing the desires of the self so that it will be obedient to the One Whom it serves.

By honouring the House and going there, and establishing a sanctuary (Haram) around it are acts of veneration. Arriving there unkempt and disheveled is like a slave turning to his Lord in humility and submission, and that is clear. A person feels at ease performing rituals that he understands, and that motivates him to do them, but to achieve full submission there are some rituals that a person may not understand, so he will not be at ease and will not comprehend them. In this case the only motive is to obey the commands of Allaah. This is a greater form of humility and submission.” See Mutheer al-‘Azm al-Saakin (1.285-286).If this is understood, then much of the history of the actions of Hajj before the Messenger (peace and blessings of Allaah be upon him) is not known to us. In this case it does not matter if we do not know. And there are some things concerning whose history a few indications are narrated in some texts; we will mention some of these here:

1 – When was Hajj enjoined? When did Hajj begin?

Allaah says (interpretation of the meaning):

“And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Hajj)” [al-Hajj 22:27]

Ibn Katheer says in his commentary on this verse (3/221)
 

This means: Proclaim (O Ibraaheem) the Hajj to the people, calling them to come on pilgrimage to this House which We have commanded you to build. It was mentioned that he said, “O Lord, how can I proclaim it to the people when my voice does not reach them?” He said, “Call and We will convey it.” So he stood in his maqaam (station) – or it was said, on the rock, or on al-Safa, or on Abu Qubays (a mountain) – and said: “O people, your Lord has taken a House, so come to it on pilgrimage.” And it was said that the mountains lowered themselves so that his voice could reach all parts of the earth and those who were still in the wombs or in men’s loins also heard, and everything that heard him, cities, nomad encampments and trees, and everyone whom Allaah has decreed should perform Hajj until the Day of Resurrection responded, (saying) Labbayk Allaahumma labbayk (Here I am, O Allaah, here I am. This is the summary of what was narrated from Ibn ‘Abbaas, Mujaahid, ‘Ikrimah, Sa’eed ibn Jubayr and others among the salaf. And Allaah knows best.

Ibn al-Jawzi, in his book Mutheer al-‘Azm al-Saakin (1/354) narrated something similar, but more briefly, and he attributed it to the narrators of Seerah.

This has to do with the history of the enjoining of Hajj before the sending of the Prophet (peace and blessings of Allaah be upon him). With regard to the enjoining of Hajj in Islam, there is some scholarly difference of opinion concerning that. It was said that it was enjoined in 6 AH, or in 7 AH, or in 9 AH, or in 10 AH. Imam Ibn al-Qayyim (may Allaah have mercy on him) was certain that it was enjoined in 9 or 10 AH. He (may Allaah have mercy on him) said in Zaad al-Ma’aad:

“There is no dispute that the Prophet (peace and blessings of Allaah be upon him) did not perform Hajj after he migrated to Madeenah apart from one Hajj, which was the Farewell Pilgrimage. And there is no dispute that that occurred in 10 AH… When the command to perform Hajj was revealed, the Messenger of Allaah (peace and blessings of Allaah be upon him) hastened to perform Hajj with no delay. Because the enjoining of Hajj came at a later stage, in 9 or 10 AH, one might say, How can you prove that the command to perform Hajj was delayed until 9 or 10 AH? We would say that the first part of Soorah Aal ‘Imraan was revealed in the year of delegations (‘aam al-wufood), during which the delegation from Najraan came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he made a treaty with them regarding their paying the jizyah, and the (ruling on) jizyah was revealed in the year of Tabook, 9 AH, when the first part of Soorat Aal ‘Imraan was revealed…”

Al-Qurtubi said in his Tafseer (2/4/92): Hajj was known to the Arabs. When Islam came, they were told about something they already knew and what was enjoined upon them was something they were familiar with…” See also Ahkaam al-Qur’aan by Ibn al-‘Arabi, 1/286. See also question no 32662

2 – Tawaaf around the House

Allaah says (interpretation of the meaning):

“and We commanded Ibraaheem (Abraham) and Ismaa’eel (Ishmael) that they should purify My House (the Ka‘bah at Makkah) for those who are circumambulating it, or staying (I‘tikâf), or bowing or prostrating themselves (there, in prayer)” [al-Baqarah 2:125]

This verse indicates that tawaaf around the Ka’bah was known at the time of Ibraaheem (peace be upon him).

3 – Raml Raml means walking quickly with short steps. This is Sunnah for men but not for women during the tawaaf of arrival (tawaaf al-qudoom), which is the first tawaaf performed when one arrives in Makkah.

How did raml begin? Al-Bukhaari narrated in his Saheeh (2/469-470, 1602) and Muslim also narrated (2/991-992, 1262) that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) came with his companions and the mushrikoon said, “There have come to you people who have been weakened by the fever of Yathrib. So the Prophet (peace and blessings of Allaah be upon him) commanded them to walk quickly (raml) in the first three circuits… According to another report, he said, “Walk quickly so that the mushrikeen will see that you are strong.”

4 – The water of Zamzam and saa’i between al-Safa and al-Marwah.

Al-Bukhaari narrated in his Saheeh (6/396-397, 3364) that Ibn ‘Abbaas (may Allaah be pleased with him) said:

Ibraaheem brought Haajar and her son Ismaa’eel when she was still breastfeeding him, to a place near the Ka’bah under a tree on the spot of Zamzam, at the highest place in the mosque. During those days there was nobody in Makkah, nor was there any water. So he left them there and left with them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Ismaa’eel’s mother followed him saying, “O Ibraaheem! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?” She repeated that to him many times, but he did not look at her. Then she asked him, “Has Allaah commanded you to do this?” He said, “Yes.” She said, “Then He will not forsake us,” and went back while Abraham proceeded onwards. When he reached al-Thaniyah where they could not see him, he turned to face the Ka’bah, and raising both hands, invoked Allah saying the following prayer:

“O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka‘bah at Makkah) in order, O our Lord, that they may perform As-Salaah (Iqaamat-as-Salaah). So fill some hearts among men with love towards them, and (O Allaah) provide them with fruits so that they may give thanks”

[Ibraaheem 14:37]

Ismaa’eel’s mother went on breastfeeding Ismaa’eel and drinking from the water (she had). When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at him (i.e. Ismaa’eel) tossing in agony. She left him, for she could not endure looking at him, and found that the mountain of al-Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from al-Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached al-Marwa where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between al-Safa and al-Marwa) seven times.

Ibn ‘Abbaas said: The Prophet (peace and blessings of Allaah be upon him) said,

“This is the (origin of) the people’s saa’i (walking) between them between them (i.e. al-Safa and al-Marwa).” When she reached al-Marwa (for the last time) she heard a voice and she said to herself “Shh!” and listened attentively. She heard the voice again and said, “O, (whoever you may be)! You have made me hear your voice; have you got something to help me?”x Then she saw an angel at the place of Zamzam, digging the earth with his heel (or his wing), until water appeared. She started to make something like a basin around it, using her hand in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it.Ibn ‘Abbaas said: The Prophet (peace and blessings of Allaah be upon him) said,

“May Allah have mercy on the mother of Ismaa’eel(Peace Be Upon Him)! Had she let Zamzam (flow without trying to control it) (or had she not scooped from that water) (to fill her water-skin), Zamzam would have been a stream flowing on the surface of the earth.” And he said: “The angel said to her, ‘Do not be afraid of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His people’…” Ibn al-Jawzi said in his book Mutheer al-‘Azm al-Saakin (2/47): “This hadeeth explains the reason why it is called Zamzam, because when the water flowed, Haajar tried to control it (zammat-ha). The linguist Ibn Faaris said: Zamzam comes from the words zamamtu al-naaqah (I reined in the camel).

5 – The standing at ‘Arafah

Abu Dawood and al-Tirmidhi (883) narrated that Yazeed ibn Shaybaan said:

We were standing in ‘Arafah in a place far from the mawqif [where the Prophet (peace and blessings of Allaah be upon him) stood]. Ibn Mirba’ al-Ansaari came to us and said, “I am the messenger of the Messenger of Allaah (peace and blessings of Allaah be upon him), who says to you: ‘Stay where you are (for it is also the place of standing), for you are standing in the area where your father Ibraaheem stood.’”Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 1688.

Many of the actions of Hajj stem from the time of Ibraaheem (peace be upon him), but the mushrikeen introduced some innovations which were not prescribed. When the Prophet (peace and blessings of Allaah be upon him) was sent, he opposed them in that and explained what was prescribed for the actions of Hajj.

This is a brief look at the history of Hajj and the history of some of its rituals. For more information you could refer to the book of al-Haafiz ibn al-Jawzi (may Allaah have mercy on him) which is called Mutheer al-‘Azm al-Saakin ila Ashraf al-Amaakin – the whole of the first volume and the beginning of the second volume.

The questioner could also refer to Question no. 3748 for a brief look at the history of al-Masjid al-Haraam.

And Allaah knows best.

Rape: The Approach and The Prevention

Authored By Adisha WS:

“ It couldn’t ever happen to me, … could it ? “ This is a thought that haunts most women during their life time. Abuse, rape, harassment, attacks, abductions – these  fear every girl, every loved one faces.

Yet most girls today has some story of being assaulted in some way. Be it eve teasing, inappropriate touching or  more. And no matter how big or small the offense, it leaves the victim feeling helpless, disgusted and wondering about the depths to which humans’ can go, if allowed to go unchecked.

The irony is that many a times when these cases are reported to those who can do something about it, the victims are accused of deserving it, of somehow having instigated the attack. That is just sad. No matter what the magnitude of the violation, it is never called for.

Is there nothing that we can do? Of course we can. I believe we each can make a difference and defend ourselves by being educated and aware of the choices we have.

Every person, male or female can help by talking to each other, someone close, the youngsters in their circle, by being aware of their surroundings and those who come within their circle for rape is not only when a stranger grabs hold of an unsuspecting victim. Rape is when the voice of the victim is ignored in any way. More often than not, assaults are done by those around you.

Acquaintance or Date Rape :

These types of rape are done surprisingly by people you know maybe trust even. The assailant takes advantage of their position or the trust bestowed upon them. These can include anyone from relatives to friends to neighbors to husbands to boyfriends to people you deal with on a daily basis. These situations are where you or people around you have more power and ironically most of these go unreported for fear of life or the relations spoilt or loss of reputation.

Statutory Rape :

Sex with a minor, even if by consent it an offense.  Age in different countries vary.

Martial Rape :

Rapes by boyfriend / husband are considered crimes in many countries. These can be reported for no man has the right to take advantage of a woman against her wishes.

Gang Rape :

Where more than one assailants attack a victim.

Drug facilitated Rape :

There are drugs like Rohyphnol called date rape drugs can be added to water or soft drinks. These tender the victim unconscious leading to memory loss or even death after.

Stranger Rape :

This is the kind where women are attacked randomly, maybe even taken away to a secluded location before being attacked. A weapon may or may not be used.

Though there is never a 100% guarantee of safety, there are ways in which each of us can change our lifestyle incorporating safety measures into our lives. Below are a few precautions that we can take for ourselves and those around us, each and every day.

* Always be alert, looking around constantly. Go with your gut instincts if you sense danger.

* Carry your keys or pen in your hand. They can be used as a weapon if need be.

* Attackers usually look for pony tails since they are easy to grab.

* Keep your volume low on your Ipod/Music Player to allow you to keep an ear out for unusual sounds.

* Wear only one earphone.

* Plan outings with a buddy, especially if in a park or going out in late evenings.

* Avoid distracting activities like searching your purse or talking on cell phone while walking.

* If possible, carry an umbrella in your hand.

* Pepper spray is a useful deterrent.

* Never leave your drink unattended.

* Go out during hours when there are a lot of people. Avoid secluded areas.

* If someone gives you attention that makes you uneasy or touches you in a way that makes you uncomfortable, tell them to back off or discuss their behavior with someone responsible.

* When with friends, be aware of the people around you, as well as the actions of your friends.

* Do not get drunk with someone you do not know very well.

* Avoid going to secluded spots or dates with people you have just met. Try having the first few dates in groups or in crowded places.

* Make eye contact with someone if you feel you are being followed. Converse with them in a confident way about something generic making it clear that you could easily identify them later.

* If harassed in a crowded bus or train, speak up, use a pin or umbrella or purse to defend yourself against the offender.

*  Stay away from strangers in lifts, cars , shops etc. Call for help from a crowded area when you need it.

During Attack –

* If the attack is subtle, like touching inappropriately, walk away immediately or retaliate verbally and tell someone you trust.

* Scream out. Shout for help.

* Put up a fight, kicking out and scratching.

* Use your teeth to bite.

* If wearing hard soled shoes, these too can be used as a weapon.

* Aim for the groin with the elbow.

* Use sand or mud from the earth to throw into the attacker’s eyes.

* Take a self defense class or learn a few self defense moves from the men in your life that may help you in these situations.

Most attackers do not carry weapons as rape with a weapon carries a bigger jail sentence. So with the right response you can get out a situation safe and sound.

It is never your fault. No matter what the type of assailment, remember the reason never has anything to do with you. Remember that and tell the authorities or someone you trust about it. Ignoring complaining about an assault gives the assailant a chance to hurt someone else, maybe with worse consequences.

Most women have suffered some or other form of sexual offense against themselves. Many a times all a person does is freeze up. Talk to your friends and youngsters about it and discuss the different ways for them to react in similar situations.

The possibility of rape or attack or harassment of any sort is a horrific thought to even imagine. Yet, every single day there are women being victimized. So rather than thinking that it could never happen to you, be prepared for any situation and know your plan of action should any such situation arises.

I'tikaaf

by Dr. ‘Abd al-Lateef Ibn Muhammad Baaltoo & Abu ‘Umar Haay al-Haay

Definition

I’tikaaf means staying in the mosque for a specific purpose, which is to worship Allah, may He beglorified. It is prescribed in Islam and is mustahabb according to the consensus of the scholars. ImamAhmad said, as was narrated from him by Abu Dawood: “I have not heard from any of the scholars thatit is anything other than Sunnah.”

Al-Zuhri, May Allah have mercy on him, said: “How strange the Muslims are! They have given upI’tikaaf, despite the fact that the Prophet, Peace and Blessings of Allah be upon him, never abandonedthis practice from the time he came to Madeenah until his death.”

The benefits of I’tikaaf

There are many hidden benefits in the acts of worship and much wisdom behind them. The basis of alldeeds is the heart, as the Messenger of Allah, Peace and Blessings of Allah be upon him, said: “In thebody there is an organ which if it is sound, the entire body will be sound, and if it is corrupt, the entirebody will be corrupt. That organ is the heart.” (Narrated by al-Bukhaari, 52; Muslim, 1599)

What corrupts the heart most is distractions and preoccupations – such as food, drink, sex, talking toomuch, sleeping too much and socializing too much, and other distractions – which divert people fromturning to Allah and cause the heart to be unfocused and unable to concentrate on worshipping Allah.So Allah has prescribed acts of worship, such as fasting, to protect the heart from the negative effects ofthese distractions. Fasting deprives a person of food and drink and sex during the day, and this denial ofexcessive enjoyments is reflected in the heart, which gains more strength for seeking Allah and frees itfrom the chains of these distractions which distract a person from thinking of the Hereafter by occupyinghim with worldly concerns.

Just as fasting is a shield which protects the heart from the influences of physical distractions such asexcessive indulgence in food, drink and sex, so I’tikaaf offers an immense hidden benefit, which isprotection from the effects of excessive socializing. For people may take socializing to extremes, until ithas a similar effect on a person to the effects of over-eating, as the poet said:

“Your enemy was once your friend, so do not have too many companions,

For, as you see, most diseases come from food and drink.”

I’tikaaf also offers protection from the evil consequences of talking too much, because a person usuallydoes I’tikaaf on his own, turning to Allah by praying Qiyaam al-Layl, reading Qur’an, making Dhikr,reciting du’aa’, and so on.

It also offers protection from sleeping too much, because when a person makes I’tikaaf in the mosque,he devotes his time to drawing closer to Allah by doing different kinds of acts of worship; he does notstay in the mosque to sleep.

Undoubtedly a person’s success in freeing himself from socializing, talking and sleeping too much willhelp him to make his heart turn towards Allah, and will protect him from the opposite.

The connection between fasting and I’tikaaf

No doubt when a person has all the means of purifying his heart by keeping away from all the thingsthat can distract him from worship, this will be more effective in helping him to turn towards Allah withdevotion and humility. Hence the Salaf regarded it as mustahabb to combine fasting and I’tikaaf. ImamIbn al-Qayyim (may Allah have mercy on him) said: “It was not reported that the Prophet, Peace andBlessings of Allah be upon him, ever did I’tikaaf when he was not fasting. Indeed, ‘Aa’ishah said: ‘Thereis no I’tikaaf except with fasting.’” (Narrated by Abu Dawood, 2473)

Allah did not mention I’tikaaf except in conjunction with fasting, and the Messenger of Allah, Peace andBlessings of Allah be upon him, did not do I’tikaaf except in conjunction with fasting.

The most correct opinion concerning the evidence which the majority of the Salaf agreed upon is: “thatfasting is a condition of I’tikaaf. This is the view that was regarded as most correct by Shaykh al-IslamAbu’l-‘Abbaas Ibn Taymiyah.” (Zaad al-Ma’aad, 2/87, 88)

The view that fasting is a condition of I’tikaaf was narrated from Ibn ‘Umar and Ibn ‘Abbaas. It was alsothe view of Maalik, al-Oozaa’i and Abu Haneefah, and different opinions were narrated from Ahmad andal-Shaafa’i.

With regard to the words of Ibn al-Qayyim (may Allah have mercy on him), “It was not reported thatthe Prophet, Peace and Blessings of Allah be upon him, ever did I’tikaaf when he was not fasting”, thereis some room for debate. It was reported that the Prophet, Peace and Blessings of Allah be upon him,did I’tikaaf in Shawwaal (narrated by al-Bukhaari, 1928, and Muslim, 1173), but it was not provenwhether he was fasting or not on these days when he did I’tikaaf.

The most correct view is that fasting is mustahabb for the one who does I’tikaaf, but it is not a conditionof his I’tikaaf being valid.

With the Prophet, Peace and Blessings of Allah be upon him, in his I’tikaaf

The Prophet, Peace and Blessings of Allah be upon him, did I’tikaaf during the first ten days ofRamadhan, then in the middle ten days, seeking Laylat al-Qadr, then it became clear to him that it wasin the last ten days, after which he always spent them (the last ten days) in I’tikaaf.

Abu Sa’eed al-Khudri (may Allah be pleased with him) said: “The Messenger of Allah, Peace andBlessings of Allah be upon him, used to do I’tikaaf during the middle ten days of the month, and whenthe night of the twentieth had passed and the twenty-first had begun, he would go back to his home,and those who were doing I’tikaaf with him also went home. Then one month he made I’tikaaf on thatnight when he used to go home. Then he addressed the people, commanding them as Allah willed, thenhe said: ‘I used to spend these ten days in I’tikaaf, but now I want to spend these last ten days inI’tikaaf, so whoever used to do I’tikaaf with me, let him stay in his place of I’tikaaf. I was shown that night (Laylat al-Qadr) then I was made to forget it, so seek it during the last ten nights, in theodd-numbered nights. And I saw myself prostrating in water and mud.’

Abu Sa’eed said: it rained on the night of the twenty-first, and the roof of the mosque leaked in theplace where the Messenger of Allah, Peace and Blessings of Allah be upon him, was praying. I looked athim when he had finished praying Subh (Fajr), and his face was wet with water and mud, so what he, Peace and Blessings of Allah be upon him, had seen came to pass. And this was one of the signs of hisProphethood.”

The Prophet, Peace and Blessings of Allah be upon him, continued to do I’tikaaf during the last ten daysof Ramadhan, as it was reported in al-Saheehayn from ‘Aa’ishah (may Allah be pleased with her), whosaid that the Prophet, Peace and Blessings of Allah be upon him, used to spend the last ten days ofRamadhan in I’tikaaf until he died, then his wives continued to do I’tikaaf after he died. (Narrated byal-Bukhaari, 1921; Muslim, 1171).

During the year in which he, Peace and Blessings of Allah be upon him, died, he spent twenty days in I’tikaaf (al-Bukhaari, 1939), i.e., the middle ten days and the last ten days. This was for a number ofreasons:In that year, Jibreel reviewed the Qur’an with him twice (al-Bukhaari, 4712).

It was appropriate for himto spend twenty days in I’tikaaf, so that he could review the entire Qur’an twice.

He, Peace and Blessings of Allah be upon him, wanted to increase his righteous deeds and do more actsof worship, because he, Peace and Blessings of Allah be upon him, felt that his time (of death) wasnear, as we may understand from the words of Allah (interpretation of the meaning):

“When there comes the Help of Allah (to you, O Muhammad against your enemies) and the Conquest (ofMakkah).

And you see that the people enter Allah’s religion (Islam) in crowds.

So glorify the Praises of your Lord, and ask His forgiveness. Verily, He is the One Who acceptsthe repentance and Who forgives.” [al-Nasr 110:1-3]

So Allah commanded His Prophet, Peace and Blessings of Allah be upon him, to increase his Tasbeeh(“Subhaan Allah – Glory be to Allah”) and his Istighfaar (“Astaghfir-Allah – I seek the forgiveness ofAllah”) towards the end of his life, and this is what he, Peace and Blessings of Allah be upon him, did.Often when he did Rukoo’ and Sujood, he would say, “Subhaanak Allahumma wa bi hamdik, Allahummaighfir li (Glory and praise be to You, O Allah. O Allah, forgive me)” – in obedience to the commands ofthe Qur’an. (Narrated by al-Bukhaari, 487, and Muslim, 484).He, Peace and Blessings of Allah be upon him, did that in gratitude to Allah for the blessings that He hadbestowed upon him of righteous deeds such as jihaad, teaching, fasting and qiyaam (praying at night),and for the blessings of the revelation of the Qur’an to him, raising high his fame, and other favoursthat Allah had bestowed upon him.

The Prophet, Peace and Blessings of Allah be upon him, used to enter his place of I’tikaaf before the sunset. If he wanted, for example, to spend the middle ten days of the month in I’tikaaf, he would enter hisplace of I’tikaaf before the sun set on the eleventh day. If he wanted to spend the last ten days inI’tikaaf, he would enter his place of I’tikaaf before the sun set on the twenty-first day.

Concerning the report in al-Saheeh that he, Peace and Blessings of Allah be upon him, prayed Fajr andthen entered his place of I’tikaaf (narrated by al-Bukhaari, 1928; Muslim, 1173; al-Tirmidhi, 791), whatis meant here is that he entered the special place in the mosque after Fajr prayer. He used to do I’tikaafin a place reserved especially for that, as it was reported in Saheeh Muslim, that he used to do I’tikaafin a Turkish tent. (Narrated by Muslim, 1167).

The Prophet, Peace and Blessings of Allah be upon him, used to put his head into ‘Aa’ishah’s apartmentwhilst he was in I’tikaaf in the mosque, and she should wash his hair and comb it, and she wasmenstruating, as was reported in al-Saheehayn (al-Bukhaari, 1924, 1926; Muslim, 297).

In Musnad Ahmad it was reported that he would lean in the doorway of her room, then he would put hishead out, and she would comb his hair. (Ahmad, 6/272).

This indicates that if a person in I’tikaaf puts part of his body – such as his foot or his head – outside ofthe place where he is doing I’tikaaf, there is nothing wrong with that, and if a woman who ismenstruating puts her hand or foot into the mosque, there is nothing wrong with it, there is nothingwrong with that because this is not counted as entering the mosque.

Another thing that we learn from this hadeeth is that there is nothing wrong with the person in I’tikaafkeeping clean and perfuming himself, and washing and combing his hair. None of these things affect hisI’tikaaf.

Another of the things that happened to the Prophet, Peace and Blessings of Allah be upon him, in hisI’tikaaf was narrated by the two shaykhs (al-Bukhaari and Muslim) from ‘Aa’ishah, May Allah be pleasedwith her, who said: “When the Messenger of Allah, Peace and Blessings of Allah be upon him, wanted togo into I’rikaaf, he would pray Fajr, then go into the place where he did I’tikaaf. He commanded that a tent be put up, and it was done. Some of the other wives of the Prophet, Peace and Blessings of Allah beupon him, commanded that tents be put up, and this was done. When he, Peace and Blessings of Allahbe upon him, had prayed Fajr he looked and saw the tents, and said: “Are you seeking to do a righteousdeed?” Then he commanded that his tent should be dismantled, and he did not do I’tikaaf in thatmonth, delaying it until the first ten days of Shawwaal. (al-Bukhaari, 1928; Muslim, 1173).

The phrase “Are you seeking to do a righteous deed?” means, Is your motive for doing this the desire todo good, or is it jealousy and the desire to be close to the Messenger of Allah, Peace and Blessings ofAllah be upon him, ?

It is most likely – and Allah knows best – that his I’tkaaf in Shawwaal of that year was after the Eid,i.e., the second of Shawwaal.

It may be that it started on the day of Eid. If this is true, then it is an indication that fasting is not acondition of I’tikaaf, because there is no fasting on the day of Eid.

Something else that happened to the Prophet, Peace and Blessings of Allah be upon him, in his I’tikaafand was narrated by the two shaykhs (al-Bukhaari and Muslim) was that Safiyyah the wife of theProphet, Peace and Blessings of Allah be upon him, came and visited him during his I’tikaaf in themosque during the last ten days of Ramadhan. She spoke with him for a while, then she stood up to gohome. The Prophet, Peace and Blessings of Allah be upon him, stood up with her to take her back, thenwhen she reached the door of the mosque, by the door of Umm Salamah, two men of the Ansaar passedby and greeted the Prophet, Peace and Blessings of Allah be upon him. The Prophet, Peace andBlessings of Allah be upon him, said to them, “Wait, this is Safiyyah bint Huyay.” They said, “SubhaanAllah, O Messenger of Allah!” They felt distressed (that he thought they might think something bad).The Prophet, Peace and Blessings of Allah be upon him, said: “The Shaytaan is as close to a man as hisblood.” According to another report: “(Shaytaan) flows through the veins of a man like blood.” “I wasafraid that the Shaytaan might cast some evil ideas into your hearts.”

He, Peace and Blessings of Allah be upon him, was keen that the two Ansaaris should remain steadfastin their faith, and he was afraid that the Shaytaan might plant some evil thoughts in their hearts,making them doubt the Messenger of Allah, Peace and Blessings of Allah be upon him, , which wouldhave led them to kufr, or that they might be distracted by trying to rid themselves of these insinuations,so he, Peace and Blessings of Allah be upon him, explained the matter to them so as to remove anypossible doubts or insinuating whispers. So he told them that was Safiyyah bint Huyay (may Allah bepleased with her), and she was his wife.

His guidance concerning I’tikaaf

The guidance of the Prophet, Peace and Blessings of Allah be upon him, is the most perfect andstraightforward of guidance and teaching. When he wanted to do I’tikaaf, he would have a bed ormattress put in the mosque for him, behind the Column of Repentance, as reported in the hadeeth fromNaafi’ from Ibn ‘Umar from the Prophet, Peace and Blessings of Allah be upon him, : “When he, Peaceand Blessings of Allah be upon him, wanted to do I’tikaaf, he would have his mattress or his bed placedbehind the Column of Repentance.” (Narrated by Ibn Maajah, 1/564).

The Prophet, Peace and Blessings of Allah be upon him, used to have a tent put up for him, and hewould stay in it, apart from the times of prayer, so that he could be truly secluded. This was in themosque and it is probable that the tent would be placed over his bed or mattress, as reported in thehadeeth of ‘Aa’ishah (may Allah be pleased with her), who said: “The Prophet, Peace and Blessings ofAllah be upon him, used to do I’tikaaf in the last ten days of Ramadhan, and I used to put up a tent forhim. He would pray Fajr, then go into the tent…” (Narrated by al-Bukhaari, 4/810, Fath al-Baari).

He used to stay in the mosque all the time and not go out except in the case of “human need”, i.e. topass urine or stools. ‘Aa’ishah (may Allah be pleased with her) said: “… he would not enter the houseunless he needed to, when he was in I’tikaaf.” (Narrated by al-Bukhaari, 4/808 Fath al-Baari).

The Prophet, Peace and Blessings of Allah be upon him, used to have his food and drink brought to himwhen he was in I’tikaaf, as Saalim narrated: “His food and drink were brought to him in the place wherehe was doing I’tikaaf.” (p.75).

He, Peace and Blessings of Allah be upon him, used to keep clean, as he used to put his head out into‘Aa’ishah’s room for her to comb his hair. According to a hadeeth narrated from ‘Urwah from ‘Aa’ishah(may Allah be pleased with her), she used to comb the hair of the Prophet, Peace and Blessings of Allahbe upon him, when he was in I’tikaaf and she was menstruating, and he was in I’tikaaf in the mosque,and she was in her room; he would lean his head towards her. (Narrated by al-Bukhaari, 4/807 Fathal-Baari).

Ibn Hajar said:

“The hadeeth indicates that it is permissible to keep clean, apply perfume, wash, shave and adornoneself, by analogy with combing. The majority agree that there is nothing makrooh in I’tikaaf exceptthat which is viewed as being makrooh in the mosque.” (4/807 Fath al-Baari).

The Prophet, Peace and Blessings of Allah be upon him, did not visit the sick or attend funerals when hewas in I’tikaaf, so that he could focus and devote all his attention to worshipping Allah. According to ahadeeth narrated from ‘Aa’ishah: “The Prophet, Peace and Blessings of Allah be upon him, would passby a sick person when he was in I’tikaaf, and he would not stop to ask him how he was.” It was alsoreported from ‘Urwah that she said: “The Sunnah for the person who is in I’tikaaf is that he should notvisit the sick or attend funerals, or touch his wife or have intercourse with her, or go out for any but themost pressing of needs. There is no I’tikaaf except with fasting, and there is no I’tikaaf except in aJaami’ Masjid.” (Narrated by Abu Dawood, 2/333).

The wives of the Prophet, Peace and Blessings of Allah be upon him, used to visit him in the place wherehe was doing I’tikaaf. It so happened that he came out to take one of them home, and this was for areason, as it was night time. This was reported in the hadeeth of ‘Ali ibn al-Husayn: “Safiyyah (mayAllah be pleased with her) came to the Prophet, Peace and Blessings of Allah be upon him, when he wasin I’tikaaf, and when she went back he walked with her. A man from among the Ansaar saw him, andwhen he [the Prophet, Peace and Blessings of Allah be upon him] saw him, he called him and said,‘Come here, this is Safiyyah.’” Sufyaan [one of the narrators] may have said: “This is Safiyyah; for theShaytaan runs through the veins of the son of Adam like blood.’” I [one of the narrators] said toSufyaan, ‘Did she come to him at night?’ He said, ‘Could she have come at any time other than atnight?’ (Narrated by al-Bukhaari, 4/819).

The Prophet, Peace and Blessings of Allah be upon him, thought that it was essential for him to go outwith her (may Allah be pleased with her) because it was night, so he went out with her from the placewhere he was doing I’tikaaf, in order to take her home.

In conclusion therefore: the example of the Prophet, Peace and Blessings of Allah be upon him, wascharacterized by striving, and he spent most of the time in the mosque, devoting himself to worshippingAllah and seeking Laylat al-Qadr.

The aims of I’tikaaf seeking Laylat al-Qadr.

Being alone with Allah, may He be glorified, and keeping away from people as much as possible, so thatone may be entirely focused on Allah and on remembering Him.

Purifying one’s heart

He did not let himself become dishevelled at all when he devoted himself to worshipping Allah.

Devoting oneself completely to pure worship, praying, making du’aa’, remembering Allah and reading Qur’an.

Protecting one’s fast from everything of one’s selfish desires that could affect it.Reducing one’s involvement in permissible worldly matters and ignoring many of them at the time whenone is able to deal with them.

Different types of I’tikaaf

Waajib (obligatory): this can only be as the result of a vow. Whoever vows to do I’tikaaf is obliged to doit. The Prophet, Peace and Blessings of Allah be upon him, said: “Whoever vows to obey Allah, let himobey Him; and whoever vows to disobey Allah (commit a sin), let him not do that.” According to ahadeeth, Ibn ‘Umar, May Allah be pleased with him, said: ‘Umar asked the Prophet, Peace and Blessingsof Allah be upon him, , “I made a vow during the Jaahiliyyah to spend one night in I’tikaaf in al-Masjidal-Haraam.’ He said, ‘Fulfil your vow.’” (al-Bukhaari, 4/809).

Mandoob (recommended): This is what was the habit of the Prophet, Peace and Blessings of Allah beupon him, when he did I’tikaaf during the last ten days of Ramadhan, and he persisted in doing this. Itis Sunnah Mu’akkadah (confirmed Sunnah) which is known from his life, Peace and Blessings of Allah beupon him, , as was reported in the ahaadeeth referred to when we discussed the fact that I’tikaaf isprescribed in Islam.

The ruling on I’tikaaf

It is Sunnah Mu’akkadah (confirmed Sunnah), an action which the Prophet, Peace and Blessings of Allahbe upon him, always did, and he made up some of it that he missed. ‘Azzaam said concerning this:“Al-masnoon (the Sunnah) is that which the Muslim does voluntarily to draw closer to Allah, seeking toearn reward from Him and following the example of the Messenger of Allah, Peace and Blessings of Allahbe upon him, . It was reported that he did this and persisted in it.” (p.114).

The conditions of I’tikaaf

Certain conditions apply to I’tikaaf, as follows:

Islam; I’tikaaf on the part of a kaafir is not valid, as is also the case with an apostate who has left the religion.

Discernment; it is not valid on the part of a child who has not yet reached the age of discernment.

Purity (tahaarah) from major forms of impurity (janaabah – sexual impurity, Hayd – menstruation; Nifaas – post-partum bleeding). If any of these things happen to a person during his I’tikaaf, he has to leave the mosque, because it is not permissible for him to stay in the mosque in this state.

It should be in the mosque. Allah says (interpretation of the meaning):

“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confiningoneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187].

It is preferable for I’tikaaf to be in a mosque where Jumu’ah (Friday) prayers are held, so that one willnot have to go out of the mosque in order to attend Jumu’ah prayers.

Some scholars said that there should not be any I’tikaaf except in the three mosques: al-Masjidal-Haraam [in Makkah], al-Masjid al-Aqsaa [in al-Quds/Jerusalem] and al-Masjid al-Nabawi [inMadeenah]. The correct view is that I’tikaaf is permissible in any mosque in which the five obligatoryprayers are prayed. Allah says (interpretation of the meaning):

“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confiningoneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187].

The general meaning of the phrase in the mosques implies that it is permissible in every mosque. It ismustahabb to do I’tikaaf in a Jaami’ mosque (one in which Jumu’ah prayers are offered) so that the onewho is doing I’tikaaf will not need to go out for Jumu’ah.

With regard to the hadeeth, “There is no I’tikaaf except in the three mosques” (narrated by al-Tahhaawiin Mushkil al-Athaar, 4/20), if we accept it as saheeh, it should be interpreted as meaning that the bestI’tikaaf is in these mosques, as the scholars said.

It may be that what was meant by the words, “There is no I’tikaaf except in the three mosques”, is thatthere should be no I’tikaaf for which one makes a vow or for the purpose of which one travels. I’tikaaf isvalid in all mosques. The Imams – especially the four Imams – agreed that I’tikaaf is valid in all Jaami’mosques. Nothing was transmitted to the effect that I’tikaaf is not valid unless it is in one of the threemosques, from any well known, Imam, not the four Imams nor the ten Imams, or any others. This wasreported only from Hudhayfah (may Allah be pleased with him) and one or two of the Salaf.

If a person vows to do I’tikaaf in al-Masjid al-Haraam, he has to fulfil his vow and do I’tikaaf in al-Masjidal-Haraam. But if he vows, for example, to do I’tikaaf in al-Masjid al-Nabawi, then it is permissible forhim to do I’tikaaf in al-Masjid al-Nabawi or in al-Masjid al-Haraam, because al-Masjid al-Haraam isbetter.

If he vowed to do I’tikaaf in al-Masjid al-Aqsaa, it is permissible for him to do I’tikaaf in al-Masjidal-Aqsaa or in al-Masjid al-Haraam or in al-Masjid al-Nabawi, because they are better than al-Masjidal-Aqsaa.

The Pillars of I’tikaaf

Intention (niyyah). ‘Umar ibn al-Khattaab, May Allah be pleased with him, said: I heard the Messengerof Allah, Peace and Blessings of Allah be upon him, say: ‘Actions are but by intentions and every manshall have but that which he intended. So he whose migration was for Allah and His Messenger, hismigration was for Allah and His Messenger, and he whose migration was to achieve some worldlybenefit or to take some woman in marriage, his migration was for that for which he intended.’”(Al-Bukhaari, 1/15)

Staying in the mosque. As it says in the aayah (interpretation of the meaning):

“We commanded Ibraaheem and Ismaa’eel that they should purify My House (the Ka‘bah atMakkah) for those who are circumambulating it, or staying (I‘tikaaf), or bowing or prostratingthemselves (there, in prayer).” [al-Baqarah 2:125].

This confirms that the place of I’tikaaf is the mosque. This is also indicated by the actions of theProphet, Peace and Blessings of Allah be upon him, and by his wives and companions after him (mayAllah be pleased with them all). And in the hadeeth from Yoonus ibn Zayd that Naafi told him from‘Abd-Allah ibn ‘Umar, May Allah be pleased with them both, that the Prophet, Peace and Blessings ofAllah be upon him, used to do I’tikaaf in the last ten days of Ramadhan, Naafi said, ‘Abd-Allah (mayAllah be pleased with him) showed me the spot where the Messenger of Allah, Peace and Blessings ofAllah be upon him, used to do I’tikaaf in the mosque. (Reported by Muslim, 8/308).

The place, time and starting point of I’tikaaf

The place of I’tikaaf is the mosque, as indicated in the aayah (interpretation of the meaning):

“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confiningoneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187].

The Prophet, Peace and Blessings of Allah be upon him, and his wives and companions (may Allah bepleased with them all) used to do I’tikaaf in the mosques, and it is not reported that any of them didI’tikaaf in any place other than the mosque.

The timing of I’tikaaf is during Ramadhan and it is best to be done during the last ten days of themonth. But it is permissible at any time during Ramadhan and at other times. It is not restricted to aspecific time; indeed it is mustahabb at all times, and it is obligatory if a person makes a vowcommitting himself to it. Ibn ‘Umar (may Allah be pleased with them both) reported that ‘Umar asked the Prophet, Peace and Blessings of Allah be upon him, , “I made a vow during the Jaahiliyyah that Iwould spend a night in I’tikaaf in al-Masjid al-Haraam.” He said, “Fulfil your vow.” (al-Bukhaari, 4/809).

The beginning of I’tikaaf is before sunset, for the person who wants to spend a day and night or longerin I’tikaaf. Some scholars said that a person should enter his place of I’tikaaf at Fajr.

The adab (etiquette) of I’tikaaf

There is a certain etiquette which it is mustahabb for the person in I’tikaaf to follow so that his I’tikaafwill be acceptable. The more he adheres to this etiquette, the greater his reward from the Lord of theWorlds will be, and the less he follows it, the less his reward will be.

It is mustahabb for the person in I’tikaaf to keep himself busy with prayer, reading Qur’an,remembering Allah (dhikr) and other kinds of pure worship. He should avoid all kinds of words andactions which will not help him to do this. He should not talk too much, because the one who talks toomuch, is more likely to say wrong things, and because the hadeeth says, “Part of a person’s being agood Muslim is that he leaves alone that which does not concern him.” He should avoid arguing,disputing, swearing and speaking in an obscene manner, for all of that is makrooh when he is not inI’tikaaf, so it is even more makrooh when he is in I’tikaaf; he should not invalidate his I’tikaaf by doingany of these things. There is nothing wrong with his speaking when he has to, or conversing withothers. The two shaykhs (al-Bukhaari and Muslim) narrated that Safiyyah, the wife of the Prophet,Peace and Blessings of Allah be upon him, , came to visit him during his I’tikaaf in the mosque duringthe last ten days of Ramadhan. She spoke with him for a while, then she got up to leave. The Prophet,Peace and Blessings of Allah be upon him, stood up to go with her, and when she reached the door ofthe mosque, by the door of Umm Salamah, two men of the Ansaar passed by and greeted the Prophet,Peace and Blessings of Allah be upon him. The Prophet, Peace and Blessings of Allah be upon him, saidto them, “Wait, this is Safiyyah bint Huyay.” They said, “Subhaan Allah, O Messenger of Allah!” Theyfelt distressed (that he thought they might think something bad). The Prophet, Peace and Blessings ofAllah be upon him, said: “The Shaytaan is as close to a man as his blood.” According to another report:“(Shaytaan) flows through the veins of a man like blood.” “I was afraid that the Shaytaan might castsome evil ideas into your hearts.”

Al-Haafiz said:   We learn a number of things from this hadeeth:

It is permissible for the person who is in I’tikaaf to do permissible things such as seeing a visitor out andtalking with him, and it is permissible for him to be alone and for a woman to visit him.

‘Abd al-Razzaaq narrated that ‘Ali said: Whoever does I’tikaaf should not engage in obscene speech orswear; he should attend Jumu’ah and funerals, and talk to his family if he needs to, but he shouldremain standing and not sit with them.

With regard to teaching Qur’an and other (Islamic) knowledge, studying, debating with the fuqahaa’,sitting with them and writing down ahaadeeth, there is a difference of opinion among the scholars.According to Imam Ahmad, this is not recommended (not mustahabb), because the Prophet, Peace andBlessings of Allah be upon him, used to do I’tikaaf and it was not reported that he did anything exceptdevote himself to acts of worship.

Al-Marwazi said:

I said to ‘Abd-Allah that a man was teaching Qur’an to others in the mosque and he wanted to doI’tikaaf and perhaps he would complete the Qur’an each day. He said:

If he does that, it will be for himself, but if he sits in the mosque it will be for himself and for others; Iprefer for him to teach others.

The view of al-Shaafa’i, as recorded in al-Mughni, was: that it is mustahabb because it is the best kindof worship and its benefit is not limited to only one person.

The view of Imam Ahmad is better, and Allah knows best.

NB (1): some people see I’tikaaf as an opportunity to be with some of their friends and spend timechatting with them. This is not good.

There is nothing wrong with a group of people doing I’tikaaf in the mosque, because the wives of theProphet, Peace and Blessings of Allah be upon him, did I’tikaaf with him, and one of them even didI’tikaaf with him when she was experiencing Istihaadah (non-menstrual bleeding), but she was in themosque with him. (Narrated by al-Bukhaari, 303, 304). So there is nothing wrong with a person doingI’tikaaf with his friend or relative, but the problem arises when I’tikaaf is regarded as an opportunity tostay up late chatting and gossiping, etc. Hence Imam Ibn al-Qayyim, after referring to what someignorant people do by treating I’tikaaf as an opportunity to get together and visit with one another andchat, said: “This is one thing, and the I’tikaaf of the Prophet, Peace and Blessings of Allah be upon him,was something else altogether.” (Zaad al-Ma’aad).

NB (2): Some people leave their work and neglect their obligations in order to do I’tikaaf. This is not theright attitude, because it is not right for a person to ignore something obligatory in order to dosomething that is Sunnah. The one who has left his work in order to do I’tikaaf has to stop his I’tikaafand go back to work so that his earnings will be halaal. But if he can do I’tikaaf during his time off fromwork, or if he can make an arrangement with his boss, then this is very good.

Things which are forbidden in I’tikaaf

Going out of the mosque. I’tikaaf becomes invalid if a person goes out of the mosque for no reason,because the Messenger, Peace and Blessings of Allah be upon him, did not go out of the mosque exceptin the case of “human need” i.e., to eat, if it was not possible to have food brought to him. Food used tobe brought to him in the mosque, because Saalim says: “As for his food and drink, it was brought tohim where he was in his place of I’tikaaf.”

He also used to go out to purify himself from minor impurities and to do wudoo’, as ‘Aa’ishah (may Allahbe pleased with her) said: “The Messenger of Allah, Peace and Blessings of Allah be upon him, used toput his head into my room whilst he was in the mosque, and I would comb his hair. He would not enterthe house except in the case of need when he was in I’tikaaf.” (Fath al-Baari, 4/808).

Touching women – including intercourse. This is something which invalidates I’tikaaf, because it isclearly stated that this is not permitted, in the aayah (interpretation of the meaning): “And do not havesexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque forprayers and invocations leaving the worldly activities) in the mosques” [al-Baqarah 2:187].

Menstruation and post-natal bleeding. If a woman who is in I’tikaaf starts to menstruate orexperiences post-natal bleeding, she has to leave the mosque, so as to preserve the purity of themosque. The same applies to anyone who is in a state of junub (impurity following sexual discharge) –until he does ghusl.

To complete ‘iddah. If the husband of a woman who is in I’tikaaf dies and she is in the mosque, shehas to leave the mosque so that she can do her ‘iddah in her house.

Apostasy or leaving Islam. One of the conditions of I’tikaaf is Islam, so the I’tikaaf of an apostate (aperson who has left Islam) does not count.

Educational aspects of I’tikaaf

Implementing the concept of worship in a complete fashion:

I’tikaaf plants in the soul of the person who does it the concept of true enslavement to Allah(‘uboodiyyah), and trains him in this important matter for which man was created. For Allah (may He beexalted) says (interpretation of the meaning): “And I (Allah) created not the jinn and mankind exceptthat they should worship Me (Alone).” [al-Dhaariyaat 51:56]. For the person who is in I’tikaaf hasdevoted his whole self and his whole time to worship Allah, may He be glorified.

His whole purpose is to earn the pleasure of Allah, may He be exalted, so he strives with his body,senses and time for this purpose, by praying fard and naafil prayers, by making du’aa’ and dhikr, byreading the Qur’an, and other kinds of acts of worship.

Through this training during the best days of the month of Ramadhan, the person in I’tikaaf trainshimself to apply the concept of ‘uboodiyyah or enslavement to Allah in his public and private life, and hestrives to put into practice the words of the aayah (interpretation of the meaning): “Say (OMuhammad): “Verily, my Salaat (prayer), my sacrifice, my living, and my dying are for Allah, the Lordof the ‘Aalameen (mankind, jinn and all that exists). He has no partner. And of this I have beencommanded, and I am the first of the Muslims.” [al-An’aam 6:162-163]

Al-Qurtubi said: “my living means, whatever I do in my life; my dying means what I advise you to doafter my death; for Allah, the Lord of the ‘Aalameen means, they are only for the purpose of drawingcloser to Him.” (7/69).

Seeking Laylat al-Qadr

This was the main purpose behind the I’tikaaf of the Prophet, Peace and Blessings of Allah be upon him.At first his I’tikaaf lasted for the entire month, then he did I’tikaaf during the middle ten days, seekingLaylat al-Qadr. When he learned that it is in the last ten days of the month of Ramadhan, he limited hisI’tikaaf to these blessed ten days.

Getting accustomed to staying in the mosque

The person in I’tikaaf has committed himself to staying in the mosque for a specific time period. Humannature may not readily accept such restrictions at the beginning of the I’tikaaf, but usually this attitudequickly disappears because of the peace of mind that the Muslim soul develops from staying in theHouse of Allah.

The person in I’tikaaf understands the importance of his staying in the mosque during his I’tikaaf fromthe following things:

The person who stays in the mosque finds that the mosque becomes dear to him, and he understands the value of the houses of Allah, may He be exalted. This love has a great value with Allah, because those who love the houses of Allah will be one of the groups whom Allah will shade on the Day when there will be no shade except His shade.

When a person stays in the mosque, whilst he is waiting for the prayer, he is rewarded as for praying,and the angels pray for forgiveness for him. According to the hadeeth narrated by Abu Hurayrah (mayAllah be pleased with him), the Messenger of Allah, Peace and Blessings of Allah be upon him, said:“The angels will pray for blessings for any one of you as long as he stays in his place of prayer and aslong as nothing happens to break his wudoo’. [They say:] ‘O Allah, forgive him, O Allah have mercy onhim.’ As long as any one of you stays in his place of prayer, as long as what is keeping him there is thefact that he is waiting for the prayer, and nothing is keeping him from going back to his family apartfrom his prayer.” (al-Bukhaari, 2/360 Fath al-Baari).

Keeping away from physical luxuries.

In I’tikaaf a person reduces a lot of these things and becomes like a stranger in this world, so “givegood news to the stranger.” For the sake of earning the pleasure of Allah, he is content to stay in acorner of the mosque with usually no more than a pillow on which to lay his head and a blanket withwhich to cover himself, for he has left his comfortable bed and his usual habits for the sake of earningAllah’s pleasure.

As for his food, this is a different story, if it is not what he usually eats. If he has food brought from hishouse, usually it will not be as much as he would eat at home, and he does not eat it at a table with his wife and children, as he would usually do. On the contrary, he eats like a stranger, like a poor slave whois need of his Lord. If he goes out to the market-place to get food, he tries hard to take what is availableand he is not too fussy about what kind of food he gets, because he has to go back to his place ofI’tikaaf and not take too long to do these things. Thus he learns that he can get by with a little, forwhich his Lord will be pleased with him, just as he can live with much, for which his Lord will not bepleased with him – and the different between the two is immense.

Giving up many harmful habits

In the light of the fact that the concept of Islamic education is lacking in many Muslim societies and inmany homes in those Muslim societies, many habits have become widespread which go against theteachings of this pure religion. These evil habits have become so widespread that they have becomealmost acceptable and are not seen as having any harmful impact either on the religion or theindividual. These habits include smoking, listening to music and watching scenes and events broadcastby satellite channels which go against the ‘aqeedah (belief) of the Muslim and his sense of modesty andchastity, and other habits which affect the religion and the individual.

The time of I’tikaaf gives the individual the opportunity to see the falsehood of these habits and thefutility of the belief which many Muslims have, that they do not have the ability to rid themselves ofthese habits, because they have gained control over them.

During the period of I’tikaaf, when he is alone with his Creator, the Muslim comes to understand theconcept of worship in the most comprehensive sense and that he has to be enslaved to Allah every hourof the day, in both his public and his private life. When he takes the pleasure and love of Allah as theyardstick against which he measures all his actions, he will find that the habits we have referred toabove, and many others, do not agree with that love of Allah, and indeed they are the opposite. So hediscovers that habits such as these take him out of the circle of sincere ‘uboodiyyah towards Allah. Ifthis is the case, then he is obliged to rid himself of these habits as quickly as possible.

During the period of I’tikaaf, the Muslim is not allowed to go out except in the case of definite needswhich serve to facilitate his staying in the mosque for I’tikaaf. Apart from that, he should not go out,even if it is for a permissible purpose. So – for example – he cannot go out and walk around in themarket-place, even for a short time, to buy things that have nothing to do with his I’tikaaf. If he goesout to buy siwaak, this will not affect his I’tikaaf because it is something that is required for his prayerduring his I’tikaaf. But if he went out to buy a gift for his wife or for one of his children, that wouldinvalidate his I’tikaaf, because the Messenger, Peace and Blessings of Allah be upon him, did not go outexcept in the case of “human need”, as mentioned above. So how about if the person in I’tikaaf goesout to do something haraam such as smoking cigarettes for example, or to watch a satellite TV showthat he usually watches? Undoubtedly this would invalidate his I’tikaaf.

So if he goes out to drink wine or to smoke, this invalidates his I’tikaaf. In general, any going out forany invalid reason invalidates one’s I’tikaaf, and more so if the purpose of going out is to commit a sin.Even when he goes out for a legitimate purpose, it is not permissible for him to light a cigarette on the way.

I’tikaaf is an annual opportunity in which a person can get rid of these bad habits by repenting andturning to Allah, and by weaning himself from these sins during the period of I’tikaaf, not giving in tohis desires, and getting used to this.

This continual worship of Allah requires continual patience on the part of the person in I’tikaaf, which isa kind of training for a person’s will and a kind of self-discipline for the soul which usually tries toescape this worship to turn towards other matters which it desires.There is also the kind of patience which is required for dealing with the absence of things which aperson may be used to, such as different kinds of food that he eats at home but which are not availablein the mosque. So he puts up with having little for the sake of earning the pleasure of Allah, may He beexalted and glorified.

And there is the kind of patience which is required for putting up with the place where he is sleeping, forhe will not have a bed put in the mosque for him, or a comfortable mattress on which he could sleep. He sleeps on a very modest mattress or even on the carpets in the mosque.

And there is the kind of patience which is required for putting up with the conditions in the mosque, thecrowds of people around him, the lack of peace and quiet such as he enjoys at home when he wants to sleep.

And there is the kind of patience which is required for suppressing his desire for his wife, with whom heis not allowed to have sexual relations if he goes home for any purpose; he cannot even kiss her or hugher, even though she is halaal for him. Thus the value of patience, strong will power and self-control ismanifested. Through these practices and others, a person can train himself to delay many of the thingshe desires for the sake of things which are more important, so he puts off these psychological andmaterial needs for the sake of earning the pleasure of Allah, may He be glorified and exalted.

(9) Peace of mind

(10) Reading the Qur’an and completing it

(11) Sincere repentance

(12) Qiyaam al-Layl (praying at night) and getting used to it

(13) Making good use of one’s time

(14) Purifying one’s soul

(15) Reforming one’s heart and focusing on Allah.

We ask Allah to help us to remember Him, thank Him and worship Him properly. And Allah knows best.May Allah bless our Prophet Muhammad.

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References:

• Al-I’tikaaf Nadrah Tarbawiyyah, Dr. ‘Abd al-Lateef ibn Muhammad Baaltoo
• Al-Ithaaf fi Bayaan Masaa’il al-I’tikaaf, Abu ‘Umar Haay al-Haay

Gain Concentration in PRAYER (Salah)

In the name of Allah, the Most-Merciful, the All-Compassionate

“And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allaah likes not any arrogant boaster.

And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the braying of the asses”

[Luqmaan 31:18-19]

Bismillah Walhamdulillah Was Salaatu Was Salaam ‘ala Rasulillah

20 Tips to gain concentration in PRAYER (Salah)

Praise Be To Allah

When the companions of the Prophet (saw) stood in salah, they would sweat and shake and cry, out of fear and hope in Allah, subhanahu wa ta’ala. We, on the other hand, go through our salah like robots, with our hearts and  minds busy somewhere else. The level of attentiveness and awareness of Allah is what we should be striving for, every time we stand to make the salah

WE CAN FOLLOW THESE TIPS WHICH HAVE BEEN GLEANED FROM THE DISCUSSIONS OF THE SALAF AS-SALIH (PIOUS PREDECESSORS):

1. Avoid praying in a state in which you are mentally and physically fatigued. Keep your mind free of worldly worries, evil thoughts, and ideas.

2. Plan what verses/duas you are going to recite.

3. If you do not understand Arabic, learn the

meaning of what you recite in your Prayer.

4. Remind yourself that engaging in Prayer offers you an opportunity to release yourself from the tensions of this world. The Prophet (Peace be upon him) has said that in Prayer was placed the comfort of his eyes. Therefore cherish the opportunity to remove the burdens of this world from your shoulders.

5. Use your Prayer to remain focused on your mission in life, which is to bring your entire being to serve only Allah.

6. Use your Prayer as a source of strength, inspiration and enthusiasm for your life and activities.

7. Fulfill all your personal needs before you commence your Prayer, for e.g. thirst, hunger and calls of nature.

8. Pray in a pure physical state. Perform your wudhu with care and perfection. Although the whole earth is a masjid or a place of worship, choose a place that is clean.

9. Pray in an environment free of noise and one where there is no distraction. Adorn yourself with clean and respectable clothes.

10. Assess your mental readiness for Prayer before its commencement, during the various postures, after each rak’ah and ultimately at the end.

11. Pray with humility both in your mental state and in your physical manner.

12. Pray with hope and awe.

13. Remind yourself continually that you are talking to the most important One in your life – your Creator and Sustainer. He is in front of you. You are facing Him and you are involved in a dialogue with Him.

14. Commence your Prayer by seeking Allah’s help and protection from the influences of Shaytaan.

15. Lower your gaze while praying and do not allow the physical environment to distract you.

16. On each occasion that you recite the Sifat or attributes of Allah in Ruku and Sajda, consider how indebted you are and how grateful you should be to Allah and express your true emotions.

17. Utilise the occasion of Sajda to make additional dua to Allah. The Prophet said: A servant is nearest to his Lord when he is in Sajda, so increase your supplication when in Sajda. (Muslim.)

18. Pray as if it is your last Prayer. In fact, it could very well be the last one, since no one is given a guarantee that he would live to perform another Prayer.

The Messenger of Allah (saw) said: When you stand up to pray, perform your prayer as if it were your last. (Ahmad)

19. Pray to Allah and beg Him to grant you true the joy of concentrating in your Prayer and protection against the wanderings of your mind.

20. Picture the scene of the Last Day when people will be lined up into two groups, one destined for Heaven, and another for Hell, and ask yourself where you would be placed.

If, in spite of your best efforts, your mind is still wandering, seek refuge in Allah and bring your mind back to Prayer and approach the Prayer with zest and passion as if it is the most important task in your life. Actually the Prophet (peace and blessings be upon him) taught us that we could do nothing in this world that could ever surpass Prayer in merit and excellence.

And Allah Knows Best.

The Prophet (PBUH) said “Pass on knowledge from me even if it is only one verse”

MAY ALLAH GUIDE US ALL TO THE STRAIGHT PATH

The Virtues of Spending in Allah’s Cause

Allah encourages His slaves to spend in the Way of Allah by giving the similitude of how money increases when spent in His Way. Allah says,

‘The likeness of those who spend their wealth in the Way of Allah, is as the likeness of a grain; it grows seven ears, and each ear has a hundred grain. Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creature’s needs, All-Knower.’ [Soorah al-Baqarah (2): 261]

Imam Ibn Qayyim (rahimahullah) writes in the Tafseer of this verse, ‘Allah compared the charity that someone gives for His Sake whether on striving in the Way of Allah or other goodly causes, to that of someone, who sows seeds of grains. Each seed grows seven ears of grains, each of them containing a hundred grains. This is how Allah multiplies the good deeds, and much more than that, according to the amount of charity and faith, sincerity and excellence in Islam of the giver of that charity. This charity perfects its usefulness when one gives it to the right person in the right circumstances. The reward of charity varies according to the faith and sincerity of the giver and the amount of goodness and firmness he feels in his heart at the time of giving money. When his heart feels at ease and his chest opens for giving the charity, allowing the charity to leave his heart before his hand, he will be feeling firmness and will not hesitate or fear giving it. He will not allow his lust to follow his charity (in grief) so to avoid having his hand and heart feel shaky in this case.’ [At-Tafseer al-Qayyim, by Ibn al-Qayyim, p.150]

It is from the characteristics of the hypocrites that they are penny-pinching while spending in the Way of Allah, Allah says about them,

‘The hypocrite men and women are from amongst each other. They enjoin evil and forbid what is good and they close their hands from spending in the Way of Allah. They have forgotten Allah, so He has forgotten them.’ [Soorah Tawbah (9): 67]

‘nor overextend it (like a spendthrift) so that you become blameworthy and in severe poverty.’ meaning, nor be extravagant in spending and giving more than you can afford, or paying more than you can earn, lest you become blameworthy and find yourself in severe poverty. If you are a miser, people will blame you and condemn you, and no longer rely on you. (And) When you spend more than you can afford, you will find yourself without anything to spend, so you will be worn out, like an animal that cannot walk, so it becomes weak and incapable. It is described as worn out, which is similar in meaning to being exhausted.