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

Here are some notes on the subject that were prepared from a book by Shaikh Mashoor Hasan Salmaan.

1. Praying in tight clothes so that they press over the private parts (‘awrah) :

Praying in tight fitting clothes is deemed Makrooh according to the Sharee’ah. It also harms the body and hence it is not good from the point of view of health as well. Perhaps the one praying in such clothes actually leaves parts of his prayer out.

It is known that many people who dress in such a way do not attain their prayer at all while others attain only a little, like the prayer of a hypocrite.

Those who pray, many amongst them nowadays dress in clothes that are excessively tight around one or both of their private parts (their thighs and backside)

Ibn Hajr says, that a group of the Hanafee scholars considered such practice as makrooh. [See Fathul-Baari 1/476]

If this is the case for normal trousers then what is the case when they are very tight?

‘Allaamah al-Albaanee explained that trousers have two problems:

a) This is a dress that resembles the disbelievers. Muslims used to dress in wide bottoms (saaraweel) which were loose fitting and baggy like some still do so in Syria and Lebanon. The Muslims adopted this practice of wearing trousers/pants when they were colonized. When the colonizers departed, they left behind this evil influence and changed the Muslims due to the their ignorance.

b) This type of dress constricts and presses upon the ‘awrah. The ‘awrah of a man is from his navel up to his knee. The worshipper should be as far away as he can from disobedience of Allah during his prayer. He is prostrating (in obedience and submission) to Him. How can he be praying and standing before His Lord, when his buttocks are showing and what is between is visibly magnified?

It is surprising to find many young Muslims taking exception to ladies wearing tight clothes since they cling to their bodies, yet these young men are forgetting about themselves. There is no difference between a lady wearing tight clothes, which press against her body and a man wearing trousers, which also cling to his body. The buttock of both a man and a woman are part of the ‘awrah and both of them are the same. So it is compulsory for the youth to be warned about this predicament about which, many of them are blind, except for he whom Allah has guided, which by the example set, seems to be a few. [Taken from one his tapes]

The Messenger (sallAllahu ‘alaihi wa sallam) forbade a man from praying in his trousers (saaraweel) unless he had a wrapper (rida) on him. [Abu Dawud, al-Haakim and the hadeeth is Hasan]

For more details please consult the following:

“Saheeh-ul-Jaami’-us-Sagheer” of ‘Allaamah al-Albaanee “Sharh ma’aani-ul-aathaar” of Imaam at-Tahaawee Shaikh Hamood at-Tuwayjiree’s discussion about it in his book which talks about how resemblance of the mushrikoon has befallen upon many in “Al- Iidaah wa-tibyaan..”

As long as the trousers are wide and not tight the prayer is valid, but it is better to have a shirt or a top, one that covers between the navel and the knee, or lower still onto the middle of his shins, or down to just above his ankles, because that is the complete covering.

‘Allaamah Ibn Baz has a fatwah where he says that it is permissible to pray in trousers so long as the ‘awrah is not pressed against due to its expansiveness and his backside is not shamelessly visible. If his backside becomes visible then the prayer is invalidated and if only the clothes press against his ‘awrah then it is makrooh.

2. Praying in thin and transparent clothing

Just like it is makrooh to pray in tight fitting clothes which cling to the ‘awrah, it is not permissible to pray in thin clothes which are transparent enough to make the (actual) body visible. [Fataawaa Rasheed Ridaa 5/2056]

Praying in sleeping suit or pyjamas:

Abu Hurairah (radhiAllahu ‘anhu) reports that a man stood up to the Prophet (sallAllahu ‘alaihi wa sallam) and asked him about praying in a single garment. So he (sallAllahu ‘alaihi wa sallam) said, “Unless you find two garments.” Then he asked ‘Umar (radhiAllahu ‘anhu) who said, “When Allah is generous, be generous yourselves. A man prayed in a lower garment (izaar) and an upper garment (ridaa), a waist wrapper (izaar) and a shirt (qamees), in a lower wrap (izaar) and an outer garment with full length sleeves (qaba`), in trousers (saraaweel) and an upper wrap (ridaa), in trousers and a shirt (qamees), in trousers and upper garment (qaba`), in tubbaan and qaba`, and in tubbaan and qamees. [Bukhaaree, Maalik in al-Muatta, Muslim, Abu Dawud, Nan-Nisai, Ibn Maajah, al-Humaidee, Ahmad in al-Musnad, at-Tayaalisee, at-Tahaawee, al-Baghawee, Abu Nu'aim, al- Khateeb]

‘Abdullaah ibn ‘Umar (radhiAllahu ‘anhu) saw Naafi’ praying by himself in a single garment (thawb). So he said to him, “Can you not wear two garments?” He said, “Of course”. He said, “Do you go out to the market in a single garment?” He said, “No”. He said, “Allah has more right that He is dressed up for!” [at-Tahaawee in "Sharh ma'anee-ul-aathaar", "Tafseer-ul-qurtubee" and "al-mughnee"]

Such is the case for one who prays in his night garments. He would feel shy to go to market in it on account of its thinness and transparency.

Ibn ‘Abdul-Barr said in “at-tamheed” : “The people of knowledge love for one to be enveloped in his garments; that he beautifies himself for his prayer as much as he is able with regards to his clothes, applies perfume and cleanses his teeth (miswaak).”

On the topic of conditions for the correctness of the prayer, the jurists (fuqahaa) talk about the condition of covering the ‘awrah: They make the condition for the covering to be thick and say it is not permissible to make it fine so that the skin tone is visible. ["al-majmoo'", "al- mughnee", etc]

This is a requirement whether for a man or a woman, whether praying alone or in congregation. So whoever’s clothes reveal his ‘awrah in spite of his ability to keep it covered, then his prayer is invalidated.

“Yaa banee aadama khudhoo zeenatakum ‘inda kulli masjidin…”

“O Children of Adam! Take your adornment (by wearing your clean clothes), while praying…”
[Qur'an -A'raf Aayah 31]

According to “Ad-deenul-khaalis” 2/101 and “at-Tamheed” 6/379 the aim of zeenah (adornment) is the thawb and the command means to conceal the ‘awrah for every prayer.

Praying in a light tunic:

Some people pray in garments that only lightly cover their bodies and its transparency allows one to see the person’s skin colour, while not wearing anything underneath. (It is not enough to wear shorts or trunks underneath unless it covers the extent between the belly-button and the knee.) The statement of Umar previously shows usage of more than one garment to screen oneself and how one garment is added to another. The evidence shows that it is compulsory (waajib) to be properly covered and praying in only one garment is allowed only because of the person’s circumstances (poverty). The prayer of someone in two garments is better than doing so in one. This has been clearly elaborated by Qaadhi ‘Iyaadh who has dispelled the differences regarding this matter. [See Fathul-Baari, al-majmoo' 1/476 and Nayl-ul-awtaar 2/78, 84]

Imaam Shaafi’ee said if a person prays in his shirt and it reveals him, then his prayer is invalidated. [See al-Umm 1/78]

Even worse for ladies:

The lady doing that is in a more terrible situation than the man. And if she prays in a loose outer garment with sleeves and slit in front then it is better for her to wear her jilbab on top. She must make sure she does not pray wearing delicate material such as nylon or chiffon.

Consider the hadeeth where we are told how in the last part of the nation of Muhammad (sallAllahu ‘alaihi wa salam) there will be ladies who are “dressed yet they are naked.”

Ibn ‘Abdul-Barr says such women will dress in light material which will cover them yet not screen them, so they will be dressed in name but naked in reality. ["Tanweer-ul-hawaalik" 3/103]

A report from Hisham ibn ‘Urwah shows once Mundhir ibn Zubair sent a beautiful garment from Kohistan to Asma bint Abi bakr who having felt the material and disapprovingly asked for it to be sent back to the sender. When asked as to why since it did not show the body, she replied it was transparent. [Ibn Sa'd in "at-tabaqaat-ul-kubra" 8/184: saheeh]

As-Safaareenee said it is forbidden to wear clothing that is light and fine so that the ‘awrah is not covered whether for a male or a female. This is a matter of the Sharee’ah without any difference. ["ad-deen-ul-khaalis" 6/180]

Ash-Shawkaanee said in “Nayl-ul-awtaar” 2/115 that it is compulsory (wajib) for a lady to cover her body with a garment which is not transparent. This is a condition for covering the ‘awrah.

3. Praying in long and overflowing lower garment (practicing isbaal or being a musbil)

Abu Hurairah (radhiAllahu ‘anhu) said: “While a man was praying with his lower garment hanging down the Messenger (sallAllahu ‘alaihi wa sallam) said to him, “Go and do wudhu.” So he went, performed ablution and came back. He (sallAllahu ‘alaihi wa sallam) said, “Go and do wudhu.” So a man said to him, “O Messenger of Allah! Why do you ask him to do wudhu?” So he remained silent about him. Then he said, “He was praying while his lower garment was hanging down (i.e., he was a musbil).” [Abu Dawud, Musnad Ahmad, An-Nisai in Sunan al-Kubra, an-Nawawi]

‘Abdullaah ibn ‘Umar (radhiAllahu ‘anhumaa) reported that the Messenger of Allah (sallAllahu ‘alaihi wa sallam) said, “Allah does not look at the prayer of a person who lets his lower garment flow out of pride” [Ibn Khuzaimah]

Ibn Mas’ood (radhiAllahu ‘anhu) said he heard the Messenger of Allah (sallAllahu ‘alaihi wa sallam) say, “Whoever lets his lower garment hang down (over or below the ankles) from vanity then there is neither ease from Allah nor anything blessed.” [Abu Dawud and in 'Allaamah Albaani's Saheeh Jaami'-us-Sagheer]

This means there is no forgiveness for him or honor for him with Allah. He does not preserve himself from the evils of his actions. It is also said that this means he does not (really) believe with regards to what Allah has made permissible and forbidden. Also, some say it means he has freed himself from Allah and become separated from His Deen. For further details and discussion on the understanding presented, please consult “Faidh-ul-Qadeer” and “Al-Majmu’”.

The Shafi’s and Hanbalis reckon the tradition is a proof that it is forbidden to let the lower garment drop below (the top of the ankles) in prayer when done out of pride, and according to the Shafi’s it is objectionable when no vanity is intended. [See "Al-Majjmu'" and "Nail-ul-Awtaar"]

For a detailed discussion on this please consult “Majmoo’ al-Fataawa” of Ibn Taimiyyah, “Fathul-Baari”, and “‘Awn-al-Ma’bood” where you will find the explanation that it is indeed forbidden to practice isbaal whether with pride or without it.

Shaikh Ahmed Shaakir pursued this matter in his verification of authenticity of prophetic reports (hadeeths) in Ibn Hazm’s “al-Muhalla” and showed how the author had left out the first hadeeth which is a strong proof that the prayer of a musbil is invalid.

Ibn al-Qayyim elaborated about the first hadeeth and said letting the lower garment flow is sinful. The man was ordered to perform ablution and pray because ablution puts out the heat of sinfulness.

At-Teebi explained the man was asked to do ablution although he was clean so that he would consider the reason why he was ordered so. Allah blessed the request of the Prophet in that such outward cleanliness will cleanse the stain of arrogance inside, because exterior cleanliness affects the inward cleanliness.

Ibn Taimiyyah in his “Majmoo’ al-Fataawa” emphasised that it is the same whether one practices isbaal of his trousers, or lower wrap or shirt (qamees). It is obligatory for every Muslim to leave isbaal and fear Allah about it.

‘Allaamah Ibn Baz’s discussion on isbaal

‘Allam Ibn Baz was asked whether it is correct to pray behind an innovator (mubtadi’) and one who is a musbil and he said:

“The prayer is correct behind the innovator and the one who is a musbil and (one who has some) other sin according to what is more right from what the scholars say, as long as it is not a bid’ah of disbelief (kufr) for the person. If it is a bidah of disbelief like that of a Jahmee and similar to that, which takes a person outside the fold of Islaam, then it is not correct to pray behind such people. However, it is obligatory for those responsible (amongst the people) that they choose the imam to be of a pleasing character and safe from bid’ah and immorality. (This is) because being an imam is a great (and important) trust (amaanah). He stands as an example to the Muslims by it. Thus it is not permissible to render its custodianship to the people of innovation and immorality when others are able to be appointed.”

Isbaal is totally sinful which is necessary (wajib) to avoid and warn against it because of the statement, “Whatever hangs below both ankles from the lower garment (izaar) is in the Fire.” [Bukhaari, An-Nisai]

Whatever is like the izaar also comes under the same judgement, like the shirt (qamees), trousers, cloak (woollen – basht) and similar to that. It is authentic from the Messenger of Allah (sallAllahu ‘alaihi wa sallam) that he said, “Allah will not speak to three (types of people), nor will He look at them on the Day of Judgement, nor will He purify them, and they will have a painful punishment: the person who is a musbil with regard to his garment, … …” Muslim brings this in his Saheeh.

When the person does so with izaar or something similar due to pride and arrogance then that makes him even more strong in sinning and draws him nearer to the punishment, since the Prophet (sallAllahu ‘alaihi wa sallam) said, “Whoever lets his garment flow (upon and beneath the ankles) due to vanity Allah will not look at him on the Day of Judgement.”

It is compulsory for every Muslim to be on guard against what Allah has forbidden for him with regards to isbaal and other sins.

[Mujallat-ud-Da'wah No. 913]

4. Rolling up the garment in prayer

One of the mistakes of some of those who pray is that they tuck up their garments before starting their prayer.

It is reported from Ibn ‘Abbaas (radhiAllahu ‘anhumaa) that the Messenger of Allah (sallAllahu ‘alaihi wa sallam) said, “I have been ordered to prostrate upon seven (bones) and that I neither tuck up the hair nor the garment (thawb).” [Muslim, An-Nisai, Ibn Khuzaimah]

Ibn Khuzaimah interpreted this narration with a chapter heading “Prevention from tucking up the garments in prayer”.

An-Nawawi said the scholars are in agreement that it is not permissible to pray while his garment is rolled up or his sleeve or anything similar. [Sharh Saheeh Muslim]

Imaam Maalik said that if his clothes are already like that since he was doing a job and he rolled it up for that work and he started his prayer as he is, then there is no harm that he prays in that condition.

However, if he only does that to tuck up his hair or garment then there is no good in it. [Al-Mudawwanat-ul-Kubra]

An-Nawawi continued to say that the prohibition of hemming the garment is that of strong dislike. If he prays like that then he does evil although his prayer is correct. This is supported by At-Tabari where he speaks of a consensus by the scholars and Ibn-ul-Mundhir who takes recourse to Hasan Al-Basri.

5. Praying without covering the head

It is permissible to pray in bare head for a man. The head is ‘awrah for a woman. However, it is recommended (mustahab) that he is completely dressed for prayer. This includes covering the head with a cap, or turban or something similar from what is customary from his clothes.

Uncovering the head without excuse is detested (makrooh) especially in the compulsory prayers and even more especially in congregation.

‘Allaamah Albaani said: “As for what I see, it is makrooh to pray with the head bare and this is indisputable. It is recommended for Muslims to enter the prayer in full Islamic manner of dressing because of the hadeeth, “Allah has more right that you beautify for Him.” [At-Tahawi, At-tabraani, Al-Baihaqi. See Silsiltus-Saheehah]

“This is not from the good manners from the customs of the Salaf to have the head uncovered and walk like that on the road, and enter places of worship like that, but it is from the ways of the foreigner which has infiltrated the Islamic lands when the disbelievers set foot in it, and imported their corrupt custom and the Muslims imitated them in it. So repel it and its likes… … This is an extraordinary accident and it is not appropriate that it should warrant contradicting the prior Islamic culture, and be taken as an excuse for permission to pray without head-covering.”

Then ‘Allaamah Albaani goes on to explain the mistake of some brothers in Egypt who brought the proof of the permissibility to pray without covering the head by analogising with how the head is uncovered for someone in ihraam during the pilgrimage. This is wrong since not covering the head during the pilgrimage is from the law (Sharee’ah) of Allah. If their analogy was right them they should make it compulsory to pray without any head covering at all since it is obligatory to do so during the pilgrimage! [Tamaam-ul-Minnah fee ta'leeq 'alaa fiqh-us- Sunnah by 'Allaamah Albaani]

It is not established at all that the Messenger (sallAllahu ‘alaihi wa sallam) ever prayed outside the pilgrimage with bare head, without a turban/cap. Whoever thinks he did so then he should bring the proof. If he (sallAllahu ‘alaihi wa sallam) had done so, it would have been recorded.

Let it be known that it is just makrooh for a man to pray with bare head. [Al-Majmoo' - Al-Baghawi etc.]

PS: The narration attributed to Ibn ‘Abbaas that the Prophet (sallAllahu ‘alaihi wa sallam) would sometimes remove his cap and place it as a sutrah in front of him is weak (da’eef). Even if it was authentic then it does not prove praying in bare head since it is compulsory and more important to take a sutrah and it is more evident that he did that to make up for lack of any suitable sutrah.

6. Praying in clothes which has pictures on it

A’isha (radhiAllahu ‘anha) said that (once) the Messenger of Allah (sallAllahu ‘alaihi wa sallam) prayed in a woolen garment which had markings on it. When he finished his prayer he said, “Go to Abu Jahm ibn Hudhaifah with this garment and bring me an inbijaaniyyah, because this has distracted me too much in my prayer.” [Bukhaari, Muslim, Nisai, Ibn Maajah, Muatta of Maalik]

The inbijaaniyyah that the Messenger of Allah (sallAllahu ‘alaihi wa sallam) desired is a thick garment which has no markings or pattern on it unlike the khameesah (woolen garment which he was wearing at the time) which he rejected and it had such markings. And patterns are more preferable than pictures.

At-Teebi said while commenting on the above narration that pictures and similar things, which can be seen, affects the pure hearts and clean souls. [See "'Umdatul-Qaari" and "Fathul-Baari"]

Anas (radhiAllahu ‘anhu) said that (once) A’isha (radhiAllahu ‘anha) had a curtain which she used to screen a side of her house. The Prophet (sallAllahu ‘alaihi wa sallam) said to her, “Remove it from me, because its pictures keep on turning my attention away from my prayer.” [Bukhaari]

The above narration presents a difficulty when viewed against the other hadeeth also from A’isha (radhiAllahu ‘anha) which says that the Messenger of Allah (sallAllahu ‘alaihi wa sallam) would not enter the house which had a screen/curtain with pictures on it. [Muslim] This is resolved by knowing that this narration is talking about pictures of living creatures on the material while the first narration is not about such.

The above hadeeth of Anas (radhiAllahu ‘anhu) is evidence that it is makrooh to pray in a garment which has pictures on it.

From the above evidences al-Qatalaani said in “Irshaad-ul-Saari” if the picture distracts a person praying in front of it then it is more so when he is clothed in such garments. Al-’Aini in “‘Umdat-ul-Qaari” noted about the chapter in Bukhaari “Dislike of praying where there is a picture” that this means this chapter (by Bukhaari) explains that it is makrooh to pray in the house which has a garments with pictures on it. Thus if it is makrooh to do so in such case then it is worse when dressed in such material.

The jamhoor hold the position that it is makrooh.

Their evidence is the narration from A’isha (radhiAllahu ‘anha) who said: “I had a garment with pictures on it which I had spread out and the Messenger of Allah (sallAllahu ‘alaihi wa sallam) was praying towards it. So he said, “Take it away from me.” So I (cut it into pieces and) made (some) screens (out of it). [Muslim, Nisai]

After mentioning this hadeeth an-Nawawi said, “As for the garment which has a picture or a cross or whatever draws the attention away, then praying in it or towards it or on it is makrooh due to the hadeeth.”

7. Praying in saffron dyed clothes (Saffron colour is red or bright orange-red)

‘Abdullaah ibn ‘Umar (radhiAllahu ‘anhumaa) said that the Messenger of Allah (sallAllahu ‘alaihi wa sallam) saw him dressed with two saffron coloured garments. So he said, “This is the dress of the disbelievers, so do not clothe yourself with it.” [Muslim, Musnad Ahmad]

In one narration he (sallAllahu ‘alaihi wa sallam) said to him, “Did your mother order you to wear it?” I said, “Shall I wash them both?” He said, “Rather burn them both!”

Yet another narration says, “So I did that.”

In another narration it says how he was seen by the Prophet (sallAllahu ‘alaihi wa sallam) in a garment stained with saffron dye so he was told, “What is this garment that is upon you?!” So he understood by that its dislike and went home and found them heating up the stove to cook meat and threw the garment into it. Then he went to the Prophet (sallAllahu ‘alaihi wa sallam) the next day and he said, “What have you done with your garment?” So when he had told him, he said, “Why didn’t you clothe some of your family with it? There is no harm in the ladies using it.” [Musnad Ahmad, Abu Dawud, Ibn Maajah]

It is reported from Anas (radhiAllahu ‘anhu) that the Prophet (sallAllahu ‘alaihi wa sallam) forbade the man from wearing saffron (clothes). [Bukhaari]

‘Ali (radhiAllahu ‘anhu) said the Prophet (sallAllahu ‘alaihi wa sallam) forbade from saffron dyed clothes. [Muslim, Nisai, Abu Dawud]

Ibn Qudaamah said, “Concerning praying in red garments, our companions have said it is makrooh for a man to clothe in it and pray in it.” [Al-Mughni]

Ibn-ul-Qayyim discusses this in “Zaad-ul-Ma’ad” and says it is indeed very strongly disliked although still permissible. Allah granted refuge from it to the Prophet (sallAllahu ‘alaihi wa sallam) when he wore a blood-red garment and now there is doubt as to the true meaning of red cloth.

At-Tabraani in “Al-Awsat” discusses the red garment of the Prophet (sallAllahu ‘alaihi wa sallam) and says it is a mistake to think the garment was pure red and not mixed with anything else. This red garment was a Yemeni costume woven with red and yellow thread like all such Yemeni costumes. It is called red due to the red thread in it. As for pure red then this is strongly forbidden.

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I was sleeping one morning when it was exam week at the University of Madinah, and my wife came in the house with a startle. I heard crying coming from our Bulgarian neighbors’ apartment. When my wife came into our apartment she had tears in her eyes. It was the kind of crying that when I saw those tears, I knew that her father must have died. And she didn’t say it first, I even asked it. I said, “Has your father died?” And she said, “No,” and then she said, “Shaykh Bin Baz rahimullahu ta’aala passed away.”

There is not a single family member of mine that I have cried for more than I cried for Shaykh Bin Baz rahimahullah. You could have your own uncle die and you would not feel the sadness that someone would feel when Shaykh Bin Baz rahimullahu ta’aala died. On Friday, every single masjid in the entire kingdom gave their Khutbah on the death of Shaykh bin Baz rahimullahu ta’aala because of all the lives he had touched in his life. The sadness had swept all around Madinah Al-Munawwarah and all over the world.

In fact, on ‘Idaatul Qur’an Al-Kareem, a Qur’an station in Saudi Arabia, there is an announcer who would often do fatwa questions and answers with Shaykh Bin Baz. He would be the one asking him the questions. On this day he was the one broadcasting the news of the janazah salaat at the Ka’bah and he himself broke down on the radio, and he could not perform his duty because of his crying on the radio. He could not make the words come out. *

PART II: Seeking Knowledge

But those same people who raised their hands will say, “Sorry, but I’m a little bit busy you know,” and the hands come down. “And there’s a Qur’an class!” and they say, “Oh, you know, I have my exams coming up, I can’t really do it right now,” and the hands fall down.

If there is this thirst for knowledge and learning the deen, then why are we not coming forward with the opportunity?”

The table is set, and the invitation is sent out, and nobody comes to it. So if you come, you may see two or three brothers studying. Come to another halaqa, you may see six or seven brothers studying. There will be studying here and there, but they are very few in comparison to how big our community is.

Allah subhaanahu wa ta ‘aala says, and indeed this is a very powerful statement:

Say: Believe in it or do not believe…

It doesn’t matter; it is all for you. Many times you will see a celebrity become Muslim and it is as if we are so proud that they became Muslim. No, the pride is for that person who became Muslim. It is them who will benefit from their eman. Allah then says:

“…indeed, those who were given knowledge before it – when it is recited to them, they fall upon their faces in prostration. And they say, “Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled.” And they fall upon their faces weeping, and Allah increases them in humble submission.” (Al-Isra’ 17/107-109).

The Prophet (sal Allahu alayhi wa sallam) said about it: “To seek knowledge of the deen is fard on every single Muslim.”

Let it sink in, that it is fard. No one is giving you the different rulings. The Prophet (sal Allahu alayhi wa sallam) is telling us that it is fard to seek knowledge of this deen.

Of those things everyone must know are the things that they are directly involved with in their ibaadah. For example, a person has to make wudu for salah. A person cannot be Muslim, live his entire life as a Muslim, and say,”Oh, I just never learned to do wudu for salah.” It is fard on him to learn how to make wudu, and he will actually be taken to account for not seeking how to make wudu. The same goes for salah. A person cannot say, “Oh, I’ve never learned Al-Fatiha, it’s been ten years and I never learned it, so I just recite it in English.” A person will not be excused for this.

Al-Hasan Al-Basree said about the one who learns and acts upon his knowledge: “He is beloved by Allah, a friend of Allah, the cream of Allah’s creation. Out of the inhabitants of the earth, he is the most precious to Allah. He answered Allah’s call and invited others day and night to answer Allah’s call and then did good. And he announces to the world, ‘I am a Muslim’. This is the khalifah of Allah on earth.”

Ibn Al-Jawzee radi Allahu anhu in his book Miftaah Daar As-Sa’aadah explains those aspects of knowledge which are fard for a person to learn. He mentions four:

Firstly, a person has to know usool al-eman al-khamsah. He has to know the principles and the pinnacles of our belief that are encompassed in the statement, “Aamantu billahi wa malaaikatihi, wa kutubihi wa rusoolihi, wal yawm al-akhir.” A person has to know those principles.

Secondly, a person must have knowledge of the law of Islam. There is the fard of that which a person must perform like salah and the zakah, but similarly, if a person is dealing in business, it is fard for him to know what is Islamically correct and incorrect in his business transactions.

Thirdly, there are certain things that are haram which all the prophets came with. Ibn Al-Jawzee rahimahullah said this is mentioned in the verse of Allah subhaanahu wa ta ‘aala:

Say: the things that my Lord has indeed forbidden are shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning partners to Allah, for which He has given no authority; and saying things about Allah of which you have no knowledge. It is fard for a person to know this.

Many times we will go to a workshop, seminar, or conference and come back satisfied that we got a little bit of knowledge. But this idea of being satisfied with what we have learned is not a characteristic of the people that came before us. Their satisfaction would never reach its fullest. They would always want to satisfy themselves more and more to get this knowledge.

Ibn Al-Jawzee said, “Let me tell you about my own situation. I am never content, saying to myself that I have read enough books. If I find a book which I haven’t seen before,” notice he says seen, not read, “it is as if I have stumbled upon a pot of gold.” For him, finding a book that he had never seen before was like finding a treasure chest.

We should contemplate over why we do not see this sort of drive towards knowledge. It could be the sins of our very community that are holding us back and putting a wall between us from moving forward and studying this deen, learning it, and acting upon it.

Ibn Mas’ood rahimahullah said, “I think that a person could forget the knowledge that he has learned because of his sins.”

It is mentioned in Tabaqaat Al-Hanafiyyah 2/487, that when Abu Haneefah had a question that he could not figure out, he would say to his students, “This forgetfulness is due to nothing other then a sin I have committed.” So when he had a mental block in his halaqa he would say “Astaghfir Allah”. He would ask Allah ta’aala for forgiveness, or he would get up in the middle of a halaqa, leave the students, and go pray, hoping that Allah would forgive him. Then, when the issue would become clear to him, he would become happy and say, “It is my good news that perhaps Allah has forgiven me”.

This was told to Al-Fudayl ibn Iyaad, and when he heard this he began to weep and commented, “This is because of the upright life that he lives. As for others, they would not realize this.” Abu Haneefah understood that the mental block comes from our sins, but few others do.

The people before us would spend their money in seeking this knowledge. Often, a number of classes are free and you would think that the people would come to the halaqa more, but that is not the case. You would think that if there is a charge on the class they would say, “I’m going to pay money to learn about Islam?” and the numbers would lessen. But this is not the case. In the past they would spend their wealth in this cause.

From Al-Bidaayah wan-Nihaayah we learn about Abu Ja’far Muhammad ibn Ahmad An-Nasafee, that he lived in such poverty (as did many scholars) that his son asked, “When are we going to relax in this poverty that we are in?” So he went to sleep one night in sadness and depression due to the poverty and need and the debts that he owed. As he sat there in his sadness, suddenly his mind went on a tangent, and an issue of fiqh, which had caught him, came to his mind and suddenly he knew the solution to it. So he jumped up in the middle of the darkness cheering and shouting. He said, “Ayn Al-Mulook!” which is akin to saying, “Who’s the man!” in our times. His wife thought he must have had one of these million-dollar-schemes to get all the money, so she asked him, “What happened?” He said, “Don’t you realize that I have just figured out the solution to this fiqh issue?” And she was shocked at all this happiness. Even though they were in the state they were in he was happy because Allah opened up this issue for him.

It took Abu Ubaid Qaasim ibn Salaam 40 years to write his book Ghareeb Al-Hadeeth. In explaining the days when he was writing the book, he said, “Perhaps while listening to some scholars I may benefit one point, a gem, from what they said, and then hurry home to write it in the proper chapter of the book. After that I would spend the entire night with a grin on my face. I would sleep with a smile in utter happiness because of that point I just benefited.”

In his schooling days, Imam Nawawee used to attend 12 halaqas or classes every day, from morning to evening. And they weren’t really the type of feel-good-halaqas where the people would go back without having really written anything. You can see the knowledge that he gained from every single class.

I remember in Madinah University there was a student who used to sleep in class. He didn’t pay; he got scholarships so he would just sleep in class. We had 25 classes a week and he slept for all 25 every single week of the entire year. In the final class before the final exam, there is always a designated person to ask the teacher to make the exam easy. Our tawheed teacher came in and this guy woke up and said, “Khaffaf, yaa shaykh,” “Make it easy for us, yaa shaykh.” So the shaykh didn’t really know who this guy was and he felt kind of shy as he was put on the spot, and he was trying to make excuses saying, “You know, it is not in our hands, the universities make us make it hard,” and so on. But this person, and this was the only time he was ever awake, went back to sleep after making that statements. So the shaykh begins lecturing and it turns out that guy is asleep, so the teacher started knocking on the table. He said, “No sleeping, oh he who is looking for an easy exam. Wake up.” It was a valuable lesson.

If you want your exams to be easy, then you have to wake up.

A poet once related the story of a woman who used to get mad at her husband for spending all his money on books and spending everything in his right hand to buy these books. One day he said, “Just leave me alone. Perhaps in these books I will find a book that will help me to take my book in my right hand on the Day of Judgment.”

PART III: Lazy boy

When you see someone wanting to buy a sofa, they say, “I want the American sofa, it’s called Lazy boy.” This is an icon of American lifestyle, so everyone likes the sofa. They don’t even feel insulted by the name, and of course, overseas they are trying to copy this tradition.

They have what is called in Arabic nadee at-Tarfeeh, which is an amusement park. In this amusement park, someone had put up on the third floor whatever games they could think of, and they called it Nadee at-Tarfeeh. This should have been translated as ‘Amusement Park,’ but whoever they got to do the translation did a very good job, for he translated it as ‘Distraction Club.’ He hit the nail right on the head. It was the exact meaning of what these places are.

What will our excuse be in front of Allah subhaanahu wa ta’aala when this knowledge that is fard upon us to learn is not acted upon because we are following a certain soap opera that we cannot miss? Or we may have season tickets, which means that we are going to go to eighty games in a year and we’re so happy to get these tickets? Or we may make the television our life? We make these games and amusements our life. This is a harb, a battle with Shaytan who is our #1 enemy and the leader of his army of enemies.

Allah subhaanahu wa ta’aala says:

“Indeed the Shaytan is your enemy, so treat him like your enemy.” (Al-Fatir 35/6).

Do not treat him like a best friend. You always see in these cartoons that Shaytan is always the good one, the one who takes them to have fun. They go up to Paradise and it is just someone playing the harps, but in Hellfire, they are having a party. This is the tazeen. They make all the people think that it is so beautiful to go to Hellfire and to live this life.

In the Qur’an Allah subhaanahu wa ta’aala says:

“Iblees said, “By your might, I will surely mislead them all / Except, among them, those servants of yours who are sincere.”

Take a look at two of the weapons Shaytaan will use against you.

In Arabic, when a person says, “I want you to study for your exam,” he will say in Arabic, “Sofa.” It’s called ‘tasweef.’ If you ask the teacher to define it: “What is tasweef?” He will say, “Sofa, sofa, sofa, sofa.” It means, “I’ll do it tomorrow.”

Or someone will say, “The halaqa is on Saturdays, let me just get through this semester and then I’ll start to come to the halaqa. Let me finish the university, and then I’ll start learning the deen. Let me pay off these debts that have accumulated, after I finish the debts, then I’ll come to the halaqa.” He finishes the debts, halfway through he gets married, and now he says, “You know, let me get my house, let me get my nice car, let me have ten children, and then I’ll come to the halaqa.” If you have ten children, when are you going to come to the halaqa? You have to take care of those kids.

This is how Shaytan leads them until finally the person is really saying that after he’s dead, that is when he’ll really come to the halaqa. And when he gets to that stage right before his death, he will say, “I wish I had done it differently.”

Two: a person might not lead an upright life so when they hear of a halaqa they say, “I can’t come to this halaqa because I’m not at their level.” This is the wrong attitude, because it is in the sequence of knowledge that the person will come closer to Allah subhaanahu wa ta’aala. By not learning about the deen, the person will go further away from Allah subhaanahu wa ta’aala.

If someone is sincere and feels like that, he should know that the tawbah is there in those halaqas. When a person comes forward and takes a step toward Allah subhaanahu wa ta’aala, then He will come closer to them.

PART IV: The Rewards of Seeking Knowledge

First, if you study the deen then know that there is paramount reward from Allah subhaanahu wa ta’aala for those who seek knowledge sincerely for His sake and pass it on to others.

Second, if you pass it on to others, not only will you see the reward yourself, but you also see and get the continual reward of those following it. To teach someone something is a sadaqah jaariyah (continuous sadaqah). for example, if a person learned how to pray from Imam Abu Hanifah, and it is correct, then Imam Abu Hanifah gets continual reward because he learned it from him. Similarly, if that person teaches someone else how to pray based on Abu Hanifah’s teachings, Abu Hanifah and that person both will get the continual rewards for the person following them. So the teacher will continue to get the reward for the knowledge he/she passes on.

Third, know that this knowledge is the inheritance from the prophets. The prophets never left any money behind for anyone, but they left behind knowledge.

Finally, know that when you seek this knowledge, and alleviate yourself of this ignorance, you will be walking in happiness. It is only those people who have knowledge of the deen that are the ones who truly fear Allah subhaanahu wa ta’aala.

by Muhammad Alshareef

Taken from Khutbah.com

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on the way to guidance.

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“جئنا هنا رب لترضى”
“We are here our Rabb to please You”

Enjoy Your Life!

To READ THIS Complete BOOK

http://www.dar-us-salam.com/?a_aid=islamicjewels

This is an exquisite collection of incidents from the life of the Prophet (S), stories from our Islamic Heritage, and thought-provoking anecdotes from the life of the author. The aim of the book is to train the reader to enjoy living his life by practicing various self-development and inter-personal skills. What is so compelling and inspiring about this book is that, in order to highlight the benefit of using social skills, the author draws from the lives of the Prophet (S) and his Companions.

This book is both a practical systematic guide to self-improvement and a treasure trove of historical incidents. It increases self-awareness, whilst nurturing the soul and strengthening the spirit.

The book’s author is a prominent figure in the field of Islamic Da’wah and has authored more than twenty published works.

A FEW EXTRACTS FROM THE BOOK -

CHAPTER 1

What are we going to learn ?

People generally tend to share their moments of happiness and sorrow. They are happy when they become rich. They will be happy when promoted at work, content when they recover from illness, and cheerful when world smiles at them and fulfils their dreams.

Likewise, they all grieve over Illness, disgrace and loss of wealth. Knowing this to be die case, let us look (or ways in which to make our joy everlasting arid hence overpower our sorrows. Yes, In reality life tends to be both sweet and bitter, and on this we would not disagree, but why do we often focus on our  calamities  and sorrows, and as a result become depressed for days.Where an hour Is enough to grieve over something hours on end are spent grievlng.Why?

I realise that sorrow and anguish enter our hearts without seeking permission, but for each  door of sadness that opens there are a thousand means of shutting it, and these are what we will expound here.

Allow me to bring your attention to another matter: How often Is it that we see these people who are loved by everyone’ Many long to meet them and be in their company, but do you not wish to be one  of them .   WHY   be   content at being amazed by such people all the time’ Why not try to be amazing yourself?

Here we will learn how to be amazing.

 When  your cousin spoke at the gathering, everyone listened to him attentively? Why were they amazed at his manners of speech.  Why  was   it  that when you spoke, they all turned away and began to talk  amogst themselves?   Why was that’ You may be more well-Informed, better qualified and possess  a higher status than him. How then did he manage to get al the attention and you failed?

Why is it that one father is dearly loved by his children who love to greet him and accompany him wherever he goes. while another father begs his children to accompany him while they keep making all kinds of excuses to avoid doing so?

Are they not both fathers? Then why the difference?

Here we will learn how to enjoy life, know the various techniques to attract people. influence them, persevere with their faults, deal with people with bad manners, and much, much more.  SO WELCOME.

A word -

Success is not to discover what others like, it is to acquire and practise the skills that help one gain their love.

TO   READ  THIS   COMPLETE   BOOK    CLICK  -

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My Review-

Dear readers, This is an amazing book, which tells you how to develop your personality, Be an amazing Muslim. It is often seen that many books have been written by other non-muslims, about enjoying your life and developing your personality, but this is the first Islamic book, in which the author tells you how to combat with problems faced in daily life, in the Islamic way. It really inspires you and changes you completely, the way you look at life and how you manage problems, and tensions. A must read for every Muslim, I just started reading a few pages and was totally captivated by this amazing book. It is truly the outcome of 20 years research by the author, and this book has already set records of sale in Saudi Arabia, so dont delay and buy yourself a copy now, and ENJOY YOUR LIFE.

http://www.dar-us-salam.com/?a_aid=islamicjewels 

<a href=’http://www.dar-us-salam.com/?a_aid=islamicjewels&amp;a_bid=9450afd7′><img src=’http://www.darussalam.net/affiliate/scripts/sb.php?a_aid=islamicjewels&amp;a_bid=9450afd7′ border=”0″ alt=”Click to Visit Dar-us-Salam Publications” title=”Click to Visit Dar-us-Salam Publications”></a>

 All praise is due to Allah, who deserves all forms of praise. I thank Him for His abundant bounties and provision. I turn to Him in repentance and I seek His forgiveness. I bear witness that there is no God worthy of worship except Allah, who has no partner. And I bear witness that Muhammad (Salallahu Alayhi Wasallam) is His servant and messenger. May Allah’s peace and blessings be upon him, his family, his companions, and those who follow him in righteousness until the day of judgment. Oh Muslims, fear Allah as He is should be feared. “O you who believe! Keep your duty to Allâh and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allâh and His Messenger (Salallahu Alayhi Wasallam) he has indeed achieved a great achievement.” [Surah Ahzaab: Ayaah 70-71] Oh Muslims, prepare yourselves to meet your Lord because after a short period of time your soul will be taken and this worldly life will come to an end. All humans will pass over the fire, and only the righteous will be saved. Remember those who passed away before you, and seek the ways of those who were seeking to follow the righteous path. Ponder on those who have already passed away, because you are going to join them on that day. So what is your attitude going to be when you meet your Lord? Allah says: “O mankind! Verily, the Promise of Allâh is true. So let not this present life deceive you, and let not the chief deceiver (Satan) deceive you about Allâh.” [Surah Fatir: Ayah 5] Oh servants of Allah, one of the principles of this religion which Allah the Almighty revealed in His book and the Messenger of Allah (Salallahu Alayhi Wasallam) has narrated in ahadeeth, is to enjoin what is good and forbid what is evil. Allah says “Those who follow the Messenger, the Prophet who can neither read nor write whom they find written with them in the Taurât and the Injeel, – he commands them for Al-Ma‘rûf; and forbids them from Al-Munkar…” [Surah 'Araaf: Ayah 157] One of the scholars considered this to be a great part of this religion, after the observation of the five main pillars of Islam. It is this strong tie by which this religion links the fundamentals of Islam and then connects them to everyday life. By enjoining what is good and forbidding what is evil, we protect the rights of the Muslims. It is not an optional act, but a religious duty and a means of drawing closer to Allah the Almighty. It is an Islamic principle, no one has a choice to take it or leave it. Allah says about the believers: “The believers, men and women, are Auliyâ’ of one another; they enjoin (on the people) Al-Ma‘rûf, and forbid (people) from Al-Munkar…” [Surah Tawbah: Ayah 70] Regarding those who have fallen astray, Allah says: “The hypocrites, men and women, are one from another, they enjoin (on the people) Al-Munkar, and forbid (people) from Al-Ma’rûf…” [Surah Tawbah: Ayah 67] It is narrated by Abu Sa’eed al Khudri (Radiallahu Anhu) that the Messenger of Allah (Salallahu Alayhi Wasallam) said, “Whoever sees something evil should change it with his hand. If he cannot, then with his tongue; and if he cannot do even that, then in his heart. That is the weakest degree of faith.” [Saheeh Muslim] This great principle in our religion is an individual duty on every Muslim. Every person according to his position and capability should fulfill this command. It is also a duty in the Ummah to establish and train a group of people who are specialized to fulfill this properly. Allah says: “Let there arise out of you a group of people inviting to all that is good, enjoining Al-Ma’rûf and forbidding Al-Munkar . And it is they who are the successful.” [Surah Ale 'Imraan: Ayah 107] People who are specialized in enjoining what is good and forbidding that which is evil, prevent others who are ignorant from doing wrong actions and guide them to the straight path and true guidance in a manner that is pleasing to Allah and beneficial to the people they are dealing with. Goodness is righteous deeds, justice, and giving people their rights, while evil is indecency, falsehood, and oppression. If we abandon this princinple of our religion, we will face problems in practicing our religion and evil will overtake goodness and ignorance will overtake righteousness. If we leave people to do whatever they like, the nation will collapse. If we leave them to fulfill their desires, they will transgress the limits of Allah the Almighty, spread corruption, and violate people’s rights while there is no one to remind them and guide them back to the truth. In this way, chaos will spread and crimes will occur, then the punishment of Allah will befall all of them. It is narrated by Abu Bakr as Siddique (Radiallahu Anhu) that the Messenger of Allah (Salallahu Alayhi Wasallam) has said, “When people see an oppressor but do not prevent him from (doing evil), it is likely that Allah will punish them all.” [Abu Dawud and Tirmidhi] It is also narrated by Hudhayfa (Radiallahu Anhu) that the Messenger of Allah (Salallahu Alayhi Wasallam) said “By Him, in whose hand is my soul, you should enjoin good and forbid evil or else it is likely that Allah will send a punishment upon you and then you will invoke Him and you will not be answered.” [Tirmidhi] Oh Muslims, the general image and behavior of the Ummah is not owned by individuals. It originally belongs to Allah the Almighty. After this, it belongs to the whole Ummah in general. So the individual does not hold the right to distort the image by his bad behavior in claiming he is free to do whatever he likes. We are all a part of a collective unit and we must protect each others rights. True freedom is that the individual finds a pure, safe community where his honor, religion, and life are protected. Is it not the right of the individual to breath pure air and be able to live his daily life with feelings of safety and security? The effects of the evil behavior of an individual falls on many people around him and also negatively affects the environment and pollutes the water and air. For example, if there is a black spot on a white garment, the appearance of the clothing is spoiled. So what if there are many spots and stains? This garment will be described as unclean and unusable. We should try to stop all types of disease that affect people’s throats, and physical balance and traits. Promoting absolute freedom, without enjoining what is good and forbidding that which is evil is the philosophy of the non believers. It is the methodology of a nation that was cursed by Allah (Subhanahu Wa Ta’ala) and it is still being followed by many nations today. Allah says “Those among the Children of Israel who disbelieved were cursed by the tongue of Dawûd and ‘Isa, son of Maryam. That was because they disobeyed and were ever transgressing beyond bounds.” [Surah Ma'idah: Ayah 78] The Messenger of Allah (Salallahu Alayhi Wasallam) said “The point of weakness that led to the downfall of the Banu Isra’eel was that one morning one of the men would forbid evil, saying stop what you are doing but it is unlawful. Then the following day he would meet him and the man’s sin would not prevent him from socializing with him as if nothing had happened the previous day. When they did this, Allah the Almighty hardened their hearts against each other.” The Messenger of Allah (Salallahu Alayhi Wasallam) also said “Indeed, by Allah the Almighty, you should enjoin what is good, forbid what is evil , and stop the hand of the oppressor and you should urge him to follow the truth.” Oh Muslims, indeed this nation differs from any other, because other nations were cursed as they failed to establish this vital principle. This ummah is protected as long as we enjoin good and forbid that which evil. We should understand the importance of fulfilling this duty. We should know that Allah the Almighty has sent this ummah to lead people and to be pioneers of goodness, not leaders in evil. Thus, we should not receive our instructions and guidance from any other nation. We must act upon the sources of knowledge that we have, the Quraan and the Sunnah. To do this properly, we should have knowledge of the sound creed and methodology and how to enjoin what is good and forbid evil. We should have sound creed to be directed to the right way. If people rely on their opinions and culture alone, evil will spread everywhere and people will live in chaos. Therefore, they must go back and refer to the sound sources of knowledge. Allah says: “You are the best of peoples ever raised up for mankind; you enjoin Al-Ma’rûf and forbid Al-Munkar, and you believe in Allâh…” [Surah Ale Imraan 110] We have to understand this matter in terms of the relationship between Allah the Almighty and His creation, and the purpose of creation itself. Allah says: “Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice…” [Surah Hadeed: Ayah 25] If people have correct belief in Allah the Almighty by basing their thoughts on the correct sources of knowledge this would result in enjoining what is good and forbidding what is evil. May Allah enable us all to benefit from the Quran and Sunnah. I seek His forgiveness, and He is the Almighty, the Most Forgiving. All praise is due to Allah, who deserves all forms of praise. Glory be to Him who controls all things. He grants success and victory to the righteous. I praise Him abundantly. Allah the Almighty promised to increase the provision of the one who is thankful to Him. I bear witness that there is none worthy of worship except Allah who has no partners. And I also bear witness that Muhammad (Salallahu Alayhi Wasallam) is His servant and messenger, whom He chose from mankind. May Allah’s peace and blessings be upon him and his family members, his companions, and all those who follow him in righteousness until the day of Judgment. Oh Muslims, the principle of enjoining good and forbidding evil is a means of avoiding the punishment of Allah the Almighty. Allah says: “Your Lord would not destroy the (populations of) towns for their wrong-doing while their people were righteous.. “The people who will be saved are the ones who enjoin good and forbid evil. Allah says: “If only there had been among the generations before you, persons having wisdom, prohibiting (others) from Al-Fasâd in the earth, (but there were none) except a few of those whom We saved from among them…” [Surah Huud: Ayah 116] Nu’maan ibn Basheer (Radiallahu Anhu) narrated that the Prophet (Salallahu Alayhi Wasallam) said “The example of the one who is adhering to the boundaries of Allah and the one who falls behind them is like the example of the group of people who casts lots to see who will take the upper floor and who will take the lower in a shed. Those who end up on the lower floor wanted to have some water, and to get the water, they had to pass by those on the upper floor. Then they said if we made a hole in our share of the shed to get the water, we will not harm those in the upper floor. If these people were able to do so, they would have destroyed themselves and everyone else with them. If they were stopped, they would all be saved.” [Bukhari] Oh servants of Allah, willful disobedience and evil actions are very dangerous to both the individual and the Ummah. It is a reason for decrease in ones provision and unjust increase in market prices. It is a reason for oppressors to have control over people. The danger is much more graver if the acts of disobedience and sin are done publicly and nobody denies them. Establishment on earth or destruction is conditioned by following the religion of Islam and adhering to its principles and rules. “Those who, if We give them power in the land, enjoin Iqamat-as-Salât, pay the Zakât and they enjoin Al-Ma’rûf , and forbid Al-Munkar. And with Allâh rests the end of (all) matters.” [Surah Hajj: Ayah 41] Establishment on earth can be achieved by following Allah’s commands and the peak of that is to establish the prayer. Establishment on earth cannot be achieved by spreading corruption or new innovations. It cannot be achieved by killing Muslims, fighting those who should be secure like the civilians. Establishment on the earth has a clear methodology: it neccisitates building, not destroying, and reforming, not corrupting. It is so sad to see some people who believe that spreading corruption is a type of jihaad. May Allah the Almighty protect those who guard security and those who guard morality. Oh Allah, show us the truth as true, and grant us the ability to follow it. And show us the evil as wrong, and help us to avoid it. Oh our Lord, do not misguide our hearts after You have guided us, and grant us from your mercy, You are the Oft Forgiving. May Allah have mercy on you, you must know that Allah has ordered upon you something that He has started Himself. Allah says: “Allâh and His angels send Salât on the Prophet. O you who believe! Send your Salât on him, and greet him with the Islâmic way of greeting.” [Surah Ahzaab: Ayah 56] Oh Allah, send your peace and blessings on your Messenger, the Prophet Muhammad, on whose face is shining, the one whose forehead is light. Oh Allah, be pleased with the rightly guided khulafa, Abu Bakr, ‘Umar, Uthmaan and ‘Ali. Oh Allah, be pleased with us, all the Muslims. You are the Ever Living, the Eternal. And you are the Owner of glory and generosity. Oh Allah, grant honor to Islam and the Muslims….

DRINKING OF WINE 

Allaah says (interpretation of the meaning): “. . . Intoxicants (all kinds of alcoholic drinks), gambling, al-ansaab (stone altars for sacrifices to idols, etc.) and al-azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s handiwork. So avoid (strictly) all that (abomination) in order that you may be successful.” [al-Maa’idah 5:90]

The command to avoid these things is the strongest indication that they are forbidden. Khamr (“wine”, alcohol) is compared to al-ansaab, which were idols of the kuffaar; there is no excuse for those who argue that the Qur’aan does not say it is forbidden but only tells us to avoid it!

The Prophet (peace and blessings of Allaah be upon him) also issued a stern warning to the one who drinks khamr. Jaabir reported that he said: “Allaah has promised the one who drinks khamr that He will make him drink the mud of khibaal.” The people asked, “O Messenger of Allaah, what is the mud of khibaal?” He said, “The sweat of the people of Hell, or the juice of the people of Hell.” (Reported by Muslim, 3/1587). Ibn ‘Abbaas reported that the Prophet (peace and blessings of Allaah be upon him) said:

“Whoever dies and has the habit of drinking khamr, he will meet

Allaah as one who worships idols.” (Reported by al-Tabaraani, 12/45; see also Saheeh al-Jaami’, 6525).

Nowadays there are very many kinds of khamr, with many names in Arabic and other languages, such as beer, ji’ah (beer), alcohol, araq (“arrack”), vodka, champagne, etc. There has appeared in this ummah the type of person described by the Prophet (peace and blessings of Allaah be upon him): “Some people of my ummah will drink khamr, calling it by another name.” (Reported by Imaam Ahmad, 5/342; see also Saheeh al-Jaami’, 5453). So they may call it “spirits” instead of khamr, as an attempt to distort the facts and deceive.

 Allaah says (interpretation of the meaning): “They (think to) deceive Allaah and those who believe, while they only deceive themselves, and perceive (it) not!” [al-Baqarah 2:9]

Islam imposes strict controls on this matter, and deals with it decisively so that there is no room for misunderstanding. TheProphet (peace and blessings of Allah be upon him) said: “Every intoxicant is khamr and every intoxicant is haraam.” (Reported by Muslim, 3/1587). Everything that has the effect of clouding the mind is haraam, whether in large or small amounts.

(The hadeeth, “Whatever causes intoxication in large amounts, a small amount of it is haraam,” was reported by Abu Dawud, no. 3681; see Saheeh Abi Dawud, no. 3128).

 No matter how many different names there are, they all refer to one thing, and the ruling concerning it is well-known.

Finally, the Prophet (peace and blessings of Allaah be upon him) issued a warning to those who drink khamr: “Whoever drinks khamr and becomes intoxicated, his prayers will not be accepted for forty days, and if he dies he will enter Hell, and if he repents Allaah will accept his repentance. If he drinks again and becomesintoxicated again, his prayers will not be accepted for forty days,and if he dies he will enter Hell, and if he repents Allaah will accepthis repentance. If he drinks again and becomes intoxicated again, his prayers will not be accepted for forty days, and if he dies he will enter Hell, and if he repents Allaah will accept his repentance. If he drinks a fourth time, Allaah promises that He will make him drink from the mud of khibaal on the Day of Resurrection. The people asked, “O Messenger of Allaah, what is the mud of khibaal?” He said, “The juice of the people of Hell.” (Reported by Ibn Maajah, no. 337) see also Saheeh al-Jaami’, 6313).

                   
This is most common among us….. most of us talk during Azan…Read this mail..                                                                    
                                                                           
The Holy Prophet (SAW) said, Stop doing everything during the Azaan, even reading the Quran, the person who talks during the Azaan will not be able  to say the Kalima AShahada on his/her death bed…. Please pass this message to Muslims…

READ THIS DUAA FOR BETTER LIFE Allahumma-inni- ala-Zikr-ika- wa Shuk-rika wa husni-ibad-atika.  

 
Remember in u r Dua’s 
 

HIS ADVICE
➢    My dear son,sit in the company of the Ulama frequently and listen carefully to what the wise men say,for Allah Ta’ala gives life to the dead heart by his NUR of wisdom,just as HE revives the dead earth by giving rains.
                                           
➢    He was once asked by a sranger ,what brought him to such a noble position ,though he was a bonsman who used to graze goats,he replied ,”I was very particular about a few things and I observed them on all occassions:fear of Allah Ta’ala ,truthfulness in speech ,fulfilling a trust and avoiding useless talk.”

➢    My son entertain good expectations from Allah without losing  fear of His punishment and fear of His punishment should not make you despair of his mercy.

➢    My dear son ,he who tells a lie loses the freshness of his face,he who cultivates bad habits will ever remain sad.

➢    It is far easier to move huge mountains from one place to another than to reform the ignorant stupid.

➢    My dear son ,be very particular about attending funeral prayers and avoid attending festivites.For ,funerals remind one of the Hereafter and festivites divert one’s attention towards this world.

➢    My dear son ,don’t be so sweet that people swallow you up,nor so bitter that  they spit you out.
➢    My dear son , do not be less capable (in devotion) than a cock which starts crowing at early dawn and you be lying asleep in bed.

➢    My dear son don’t delay taubah (repentance),for death may take you unaware.

➢    My dear son don’t make friends with stupid people ,lest you should develop a liking for their foolish talk.And do not incur the enmity of a wise man, lest he should turn away from you in disgust and you should be deprived of getting benefit from his wisdom.

➢    My dear son,associate frequently with the pious for ,in this way alone, you can attain to the virtues that they possess.Besides when Allah’s special favours descend upon these people,you will also receive your share of blessings;for when it rains its showers fall on all sides of the house.

➢    My dear son, a father’s  punishment for his child is as beneficial as water is for the fields.

➢    My dear son,since the day you were born everyday,you are getting closer to the Hereafter with your back towards this world .So, your abode in hereafter is far nearer to you  than your house in this world.

➢    My dear son avoid incurring debts;for debt is a humiliation by day and a grief by night.

➢    My dear son  busy youself in the affairs of this world to the extent of the remaining period of your life (which is nothing when measured up against the eternity of Akhira)
Make preparations for the hereafter according to the extent of your stay in that world(one shall have to stay there eternally,for there is no place to go after death)

➢    Worship Allah Ta’ala according to the measure of your dependence on HIM(and one needs his help in everything)

➢    Continue to struggle for redemption from Hell fire till you are sure you have attained it…for if a person is under trial for an offence ,he continues to make efforts of his acquittal till he is sure that the case is decided in his favour.

➢    MY dear son,If you have the audacity to indulge in sin,do so  to the extent that you can endure Hell-fire.
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Anas Radiallaho anho reports Rasulullah Sallallaho alaiehi wasallam said:

FOUR THINGS ARE SIGNS OF MISFORTUNE;

•    Tearless eyes (eyes that do not shed tears from fear of Allah)
•    Hard heartedness (having a heart that is not softened by the thoughts of Akhira nor moved by symphathy for  others.)
•    High hopes about distant future.
•    Greediness about worldly gains.

…..

The following extracts from the writings of a dignified physician of the Unani medicine will give one some idea of the damage done through masturbation:

“Most often, students, bachelors or widowers and hypocritical godly persons are its victims. It is such an evil practice that has ruined many families and many more are being ruined today. The lack of manly vigor and decline in the standard of young men’s health is evidence enough for this horrible social evil, eating into the vitals of an otherwise healthy nation. If only our young men could foresee the consequences of this evil at their own hands bring on them! It can be said with some certainty that eighty percent of our young men are the victims of masturbation. This accursed practice affects equally the heart, the brain, the liver, the stomach, the kidneys along with the reproductive organs. This practice makes the muscles and the nerves of the reproductive organ sagging and lifeless. Accumulation of fluids in the veins makes it unfit for its normal function. There is extreme feebleness in the power of erection. The heat of the friction between the delicate muscles of the organ and the tough hide of the hand damages the former beyond repair.” (Miftahi, Modesty and Chastity in Islam)
Following the excitement which accompanies masturbation, comes the feeling of shame, anger, humiliation, and the sense of futility. This sense of guilt and humiliation deepens as the years go on, into a suppressed rage, because of the impossibility to escape. The one thing that it seems impossible to escape from, once the habit is formed, is masturbation. It goes on and on, on into old age, in spite of marriage. And it always carries this secret feeling of futility and humiliation. And this is, perhaps, the deepest and most dangerous cancer of our civilization. Instead of being a comparatively harmless vice, masturbation is certainly the most dangerous sexual vice that a society can be afflicted with, in the long run.

MASTURBATION UNDER ISLAMIC LAW

Islam strictly forbids the waste of seminal fluid through masturbation. The one who discharges his seminal fluid with his hand is damned. This evil practice removes the normal bright look of a man’s face, and he looks melancholy and dejected. He loses his health and quite frequently his vitality and sexual stamina through this disgusting practice.

The Qur’an declares: “The Believers are those who abstain from sex except with those joined to them in marriage bond, or those whom their right hand possess for (in their case) they are free from blame, but those who crave something beyond that are transgressors.”

Beyond the wife and slave woman all ways and means of sexual satisfaction are unlawful. They include adultery, sodomy, masturbation, etc. From this it can be deduced that masturbation falls under the context ‘but those who crave…’ and is therefore immoral and a sin in Islam. Views expressed by the Shafi’i jurists on this matter are clearly illustrated by Imam Nawawi whose opinion is typical of the Shafi’i jurists as a whole. He declared that masturbation was absolutely forbidden. It was only permitted when it was performed by the hand of a man’s wife or concubine, for he has a right to the enjoyment of her hand as he has to the rest of her body.

The author of Subul al Salam according to al-Juzairi, states: “Some of the Hanbali and Hanafi Jurists are of the opinion that masturbation may be permissible in the event that one fears (that is, not engaging in it) would lead to his committing adultery, fornication. But be cautious that such a view is weak and is not to be relied upon.”

According to the Maliki school of thought masturbation is deduced to be illegal from the following hadith narrated by ‘Abdullah ibn Mas’ud (Radhiallaahu Anhu): “We were with the Prophet (Sallallaahu Alayhi Wasallam) while we were young and had no wealth whatsoever. The Prophet (Sallallaahu Alayhi Wasallam) said: ‘O assembly of youths; whoever among you possesses the physical and financial resources to marry, should do so, because it helps him guard his modesty; and whoever is unable to marry, should fast, as fasting diminishes his sexual power.’”

Therefore, the jurists of this school are of the opinion that if masturbation was permitted, the Prophet (Sallallaahu Alayhi Wasallam) would have acknowledged its permissibility because this is much simpler than fasting. Since the Prophet (Sallallaahu Alayhi Wasallam) did not mention it, demonstrates that it is prohibited.

From the evidence presented so far, it can be seen that Shari’ah not only classifies this type of unnatural waste of seminal fluid as illegal, but also advocates strict measures for its prevention.