Celebrating Mother’s Day is Haram


Every year we have a holiday on a particular day and it is called Mother’s Day. It occurs on March 21. All the people gather and celebrate on that day. Is this permissible or forbidden?


Every holiday or celebration that differs from Shariah celebrations is a newly invented innovation that was not known during the time of the Pious Predecessors. Furthermore, it may have begun as an imitation of the Non-Muslims. Therefore, in addition to it being an innovation, it may be an act of resembling the enemies of Allah.The Shariah holidays are well known among the Muslims. These are the Eid al-Fitr, Eid al-Adha and the weekly Eid [Fridays]. There is no holiday or festival in Islaam other than those three. Every holiday that is invented besides them is to be rejected as an innovation and falsehood in the Shariah . This is because the Prophet (sallallaahu ‘alaihi-wasallam) said,

” Every deed introduced into our affair that does not belong to it is rejected .” [1]

That is, it is rejected from that person and it will not be accepted by Allah. Another wording of the hadeeth states,

”Whoever does a deed that is not what our affair is upon, will have it rejected .” [2]

Since that is clear, the holiday that is mentioned by the questioner, known as Mother’s day, is not allowed. It is not allowed to have during such day any kind of public display and celebration, happiness, giving of presents and so forth.

It is obligatory upon a Muslim to have pride in his religion. He should also limit himself to what Allah and his Messenger (sallallaahu ‘alaihi-wasallam) have restricted this upright religion to. This is the religion Allah is pleased to have His servants follow. There can be no addition and no subtraction from this. Furthermore, a Muslim should not be a kind of weak person that follows every Tom, Dick and Harry. Instead, his personality should be that defined by the Law of Allah, such that he is followed and not a follower, such that he becomes an example and not a disciple. This should be the case because the Law of Allah, Praise be to Allah, is complete and perfect in all aspects. Allah says in he Qur’an,

” This day I have perfected your religion for you, completed My favour upon you and have chosen for you islaam as your religion .” al-Maidah :3

Furthermore, the mother has much more right than to have just one day in the year as a celebration for her. In fact, the women has a right upon her children, that they will care for her, look after her, obey her in anything which is not sinful, during all times and at all places.


[1] Recorded by al-Bukhari, and Muslim.

[2] Recorded by Muslim, and by al-Bukhari in mualaq form.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Islamic Fatawa Regarding Women – Darussalam Pg.56-57


for All non  Muslims celebrations


A Prophetic [Practice] that has been Abandoned, for Supplications to Be Answered

A Prophetic [Practice] that has been Abandoned, for Supplications to Be Answered

Shaykh Fawāz al-Madkhalī, may Allāh protect him, said:

A Point of Benefit : A Prophetic [Practice] That Has Been Abandoned, [One] for Supplications to Be Answered

From Anas ibn Mālik, may Allāh be pleased with him, [who] said:

Um Sulaym came to the Prophet ﷺ and said, “O Messenger of Allāh, teach me some words I can ask [Allāh] with.”

He said:

Proclaim Allāh’s great distance, Mighty is He and Majestic, from any kind of imperfection [by saying “subhānallāh”] ten times; glorify Him with praise [by saying “al-hamdulillāh”] ten times; and extol His greatness above all things [by saying “Allāhu akbar”] ten times.

Then after that, ask for what you need, for He [will] certainly then say: “Indeed, I have done it; indeed, I have done it.”

Ahmad, Al-Tirmidhī, and Al-Nasā’ī reported it with their chains of narration, and Al-Albānī graded it hasan [a good, acceptable narration].

Why is My Supplication Not Answered? Shaykh Ibn Uthaymeen

By the Noble Scholar, Shaykh Muhammad Ibn Saalih al-’Uthaymeen [1] Majmoo’ul-Fataawaa war-Rasaa‘il (no. 155)
Al-Istiqaamah Magazine, Issue No.3 – Rabî’ul-Awwal 1417H / August 1996.

[Q]: ‘Allaah says: ‘‘And your Lord says: Call upon Me and I will, respond to your supplication.’’ [Soorah Ghaafir 40:60] So why is it that a person’s du’aa (supplication) is sometimes unanswered?’

[A]: ‘‘All praise is due to Allaah, Lord of the worlds. May the Prayers and Peace be upon our Prophet Muhammad, and upon his Family and his Companions. I ask Allaah for the ability to be correct in belief, speech and actions, for myself and for my brothers.

Allaah says:

‘‘And your Lord says: Call upon Me and I will respond to your supplication. Verily those who are too arrogant to worship Me will, enter Hell in humiliation.’’ [Soorah Ghaafir 40:60]

The questioner stated that he did indeed make du’aa (supplication) to Allaah – the Mighty and Majestic – but it was not answered by Allaah. So he is in doubt with respect to this noble aayah (verse), in which Allaah promises to answer the one who supplicates to Him, and indeed Allaah – the Most Perfect – never breaks His promise.

So the clarification of this is that there are certain conditions that need to be fulfilled in order for a supplication to be answered. These conditions are:

Firstly: Sincerity to Allaah – the Mighty and Majestic. That is to say, one must be sincere in his du’aa (supplication), so he turns to Allaah – the One free from all imperfections with an attentive heart, being truthful in his turning to Him, knowing that Allaah – the Most Perfect, the Most High – is capable of answering his du’aa (supplication) and hoping that the du’aa will be answered.

Secondly: During du’aa, the caller should feel that he is in need of Allaah – the Most Perfect, the Most High – in fact in dire need; and that only Allaah alone answers the supplication of the one in distress and the One who removes evil.

Thirdly: That the one making du’aa should refrain from haraam (unlawful) matters, as this acts as a barrier between the person and his du’aa (supplication) being answered – as has been established in the authentic hadeeth, from the Prophet (sallallaahu ’alayhi wa sallam) who said: ‘‘Indeed Allaah – the Most High -is good and accepts only that which is good. Allaah has ordered the Believers to do that which He commanded the Messengers. Allaah – the Most High -has said:

‘‘O you Messengers! Eat of the good things and do righteous actions.’’ [Sooratul-Mu‘minoon 3:51 ]

And Allaah – the Most High – says:

‘‘O you who Believe! Eat of the good things wherewith We have provided you. ’’ [Sooratul-Baqarah 2:172]

Then he mentioned (the case of) a man who, having journeyed far is dishevelled and dusty and who spreads out his bands to the sky (saying): ‘O Lord! O Lord,’ whilst his food is unlawful, his drink unlawful and he is nourished unlawfully. So how can he be answered!’ [2] So the Prophet (sallallaahu ’alayhi wa sallam) explained the un-likelihood that this person’s du’aa would be answered, even after fulfilling the apparent factors which aid the du’aa being answered. The apparent factors being:

[i]: Raising ones’ hands towards the sky, meaning towards Allaah – the Mighty and Majestic – since Allaah is above the heavens, above His ’Arsh (Throne). Extending the hands out towards Allaah -the Mighty and Majestic – is amongst the causes of du’aa being responded to, as is shown in the narration from the Prophet (sallallaahu ’alayhi wa sallam) that he said: ‘‘Indeed your Lord is Alive, Most generous. He feels shy that when his servant raises his bands towards Him, calling upon Him, that He should return him empty, having nothing.’’[3]

[ii]: This man called upon Allaah – the Most High – using the name Rabb (Lord). Seeking tawassul (the means of nearness to Allaah) with this name is also regarded as one of the causes for du’aa to be responded to, since the Rabb is the Creator, the Owner, the Governor of all affairs – and the reigns of the Heavens and the earth are in His Hands. Due to this, you will find that most of the supplications made in the Noble Qur‘aan are by this name:

‘‘Our Lord! We have heard the call of one calling us to faith: ‘Believe you in the Lord,’ and we have believed. Our Lord! Forgive us our sins, and remit from us our evil deeds, and take to Yourself our souls in the company of the righteous. Our Lord! Grant us what You did promise unto us through Your Messengers, and do not disgrace us on the Day of judgement, for You never break Your promise. And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, whether male or female.’’ [Soorah Aal-‘lmraan 3:193-195]

So tawassul (seeking the means of nearness to Allaah) by this name is one of the causes for the du’aa to be responded to.

[iii]: This man was a traveller, and journeying is often a cause for du’aa to be responded to, because a person feels more in need of Allaah – the Mighty and Majestic – when travelling, than when a person is resident with his family. He was dusty and dishevelled, seeming very insignificant in himself, as if the most important thing to him was to implore Allaah and to call upon Him – in any condition he may be – whether dusty and dishevelled, or in ease and oppulance. Being dusty and dishevelled is also instrumental, like in the hadeeth attributed to the Prophet (sallallaahu ’alayhi wa sallam) in which he said: Indeed Allaah boasts to the people of the Heaven about the people standing at ’Arafah, saying: ‘‘Look at My servants who have come to Me dusty and dishevelled.’’ [4] However, these factors did not bring about anything, because his food, his nourishment and his clothing were all haraam (unlawful). So the Prophet (sallallaahu ’alayhi wa sallam) remarked: ‘‘So how can he be answered!’’

Therefore, if these conditions are not satisfied, then the question concerning the du’aa (supplication) being answered will seem distant. However, if the conditions are satisfied and the one supplicating is still not answered, then this is due to a wisdom which Allaah – the Mighty and Majestic – knows, and the one supplicating does not know what this wisdom is; and maybe that you like a thing and it is bad for you.

So when these conditions are fulfilled and the one supplicating is not answered, then either he has been protected from an evil which is greater than what he has asked for, or Allaah stores it for him until the Day of Resurrection, and he then gets a greater reward. This is so, because the one who makes du’aa – calling upon Allaah alone, fulfilling the conditions and not being answered, but rather being saved from a greater evil – is in the position of having carried out the causes yet has been prevented from being answered, and therefore has a two-fold reward. One reward for making du’aa (supplication), and another reward for bearing the trial of not being answered. So that which is greater and more complete is stored for him with Allaah – the Mighty and Majestic.

Also of importance is that the one supplicating should not express dissatisfaction if his du’aa is apparently not being answered, for this action in itself is a reason for the du’aa not being answered – as the Prophet (sallallaahu ’alayhi wa sallam) said: ‘‘A servants du’aa continues to be answered as long as be does not ask for anything sinful or breaking the ties of relations, and as long as be does not become impatient.’’ It was said: How does one become impatient O Messenger of Allaah? He said: ‘‘He says: I have supplicated, I have supplicated, yet it has not been answered.’’ [5] He therefore becomes dispondant and abandons supplicating. So it is not befitting that the one supplicating should become impatient about being answered, then become disappointed and dispondant, and thereby abandon making du’aa. Rather, one should call upon Allaah, since every du’aa you make to Allaah is an act of worship, which brings you closer to Him and increases your reward.

So my brother, you should take to making du’aa (supplication) in all affairs, be it general or specific, in difficulty or in ease. And if it was that supplication was only a means of worshipping Allaah – the One free from all imperfections, the Most High – then that would be sufficient. So it is more befitting that a person strives in this – and with Allaah lies the success and the ability.’’

[1] Majmoo’ul-Fataawaa war-Rasaa‘il (no. 155)
[2] Related by Muslim (no. 1015) from Aboo Hurayrah (radiyallaahu ’anhu)
[3] Saheeh: Related by Ahmad (5/438) and Aboo Daawood (no. 1488). It was authenticated by al-Haafidh Ibn Hajar in Fathul-Baaree (11/143).
[4] Saheeh: Related by Ibn Hibbaan (no. 1006), from ’Abdullaah Ibn ’Amr (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami’ (no. 1868).
[5] Related by al-Bukhaaree (11/140) and Muslim (no. 2735), from Aboo Hurayrah (radiyallaahu ’anhu)

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Hadith 2 Islaam, Imaan, Ihsaan


In the Name of Allah The most Gracious The Most Merciful

Also on the authority of ‘Umar (رضي الله عنه), who said: “While we were one day sitting with the Messenger of Allah (صلى الله عليه وسلم), there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet (صلى الله عليه وسلم), rested his knee against his thighs, and said, O Muhammad! Inform me about Islam.” Said the Messenger of Allah (صلى الله عليه وسلم), “Islam is that you should testify that there is no deity except Allah and that Muhammad is His Messenger, that you should perform salah(ritual prayer), pay the zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Ka’bah at Makkah), if you can find a way to it (or find the means for making the journey to it).” Said he (the man), “You have spoken truly.” We were astonished at his thus questioning him and telling him that he was right, but he went on to say, “Inform me about iman (faith).” He (the Messenger of Allah) answered, “It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects.” He said, “You have spoken truly.” Then he (the man) said, “Inform me about Ihsan.” He (the Messenger of Allah) answered, ” It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you.” He said, “Inform me about the Hour.” He (the Messenger of Allah) said, “About that the one questioned knows no more than the questioner.” So he said, “Well, inform me about the signs thereof (i.e. of its coming).” Said he, “They are that the slave-girl will give birth to her mistress, that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings.” Thereupon the man went off. I waited a while, and then he (the Messenger of Allah) said, “O ‘Umar, do you know who that questioner was?” I replied, “Allah and His Messenger know better.” He said, “That was Jibril. He came to teach you your religion.” [Muslim]

Notes From Sharh (Explanation):

This is no doubt a great hadeeth, in that it includes within it all the outwardly apparent and inwardly actions, and all the Sciences of the Sharee’ah return back towards it due to its encompassing all the Knowledge of the Sunnah. Hence some of the scholars have termed this hadeeth the Mother/Core of the Sunnah (Umm as-Sunnah), just as surah al-Faatihah has been termed the Mother/Core of the Qur’aan (Umm al-Qur’aan), due to its succintly containing all of the Message of the Qur’aan.

And in this hadeeth (from the mention of the white dress and black hair) is evidence for the beautification of ones appearance when entering upon the scholars, the pious and the kings, as Jibreel (alayhi as-salaam) came to teach the people by his appearance, his statements and his actions.

The fact that the ‘man’ had no sign of travel upon him, and yet no one had ever seen him before surprised the Sahaabah, as if he did not live amongst them then how did he just appear from ‘nowhere’. In this way, Jibreel (alayhi as-salaam) was able to attract their attention to what he was to say next. His statement ‘O Muhammad’ rather than the respectful ‘O Messenger of Allaah’ that was obligatory upon the Sahaabah, also helped to attain the full attention of the Sahaabah.

His questions regarding Islaam, Imaan and Ihsaan show us that these are three distinct levels, with the level of Ihsaan being the highest. It is important to note here that these terms when used together indicate specific meanings, whereas when used on their own they may encompass the meanings of the other terms. The term ‘Islaam’ in its specific meaning refers to the outwardly apparent actions – such as the Shahaadah, the Prayer, paying the Zakaat etc. If a person has the basic amount of Imaan required of him and then performs these major outward actions then he is at the level of ‘Islaam’.

The term ‘Imaan’ in its specific meaning refers to the inward beliefs of the heart, and for a person to enter the fold of Islaam he must adhere to the basic beliefs mentioned in this hadeeth. However, in a more general sense the word Imaan denotes the beliefs and actions in the heart (eg aqeedah and fear of Allaah), the statements of the tongue (e.g. dhikr of Allaah) and actions of the limbs (e.g. fighting jihaad in Allaah’s cause). If a person achieves the basic outward actions of Islaam, and then increases upon that in terms of his belief and his other actions, then he rises to the level of Imaan.

Having Imaan in Allaah means the attestation that 1) Allaah – Glory be to Him – exists, and is 2) described with the Lofty and Perfect Attributes, and is 3) free from all deficient characteristics. And it includes the belief that He is One, The Truth, The Independent, and He is the Only Creator of all that exists, and He changes the creation as He wishes and He acts within His Kingdom whatever He wishes.

And Imaan in the Angels means 1) attesting that they are His honoured slaves, and that 2) they do not act except according to Allaah’s command.

And Imaan in the Messengers involves 1) attesting that they are Truthful in all that they have conveyed about Allaah, and that 2) they were aided by Allaah in the miracles 3) they performed to prove their truthfulness, and that 4) they conveyed and explained the Message of what Allaah has ordered us with. Also, we must respect and honour them all, and we must not differentiate between them.

And Imaan in the Last Day involves 1) the attestation that we shall be brought back to life again after our death, and 2) shall be collected together on the Day of Judgement, and 3) on that Day will be the Accounting of our deeds, and 4) the weighing in the Meezaan (Scales), and 5) the crossing of the Siraat (Bridge), and finally 6) the entry to either Paradise or Hellfire. And the belief that 7) Paradise is the place for rewarding the doers of good, while Hellfire is the place for retribution for the doers of evil.

And Imaan in Qadr (Divine Preordainment) includes1) the belief that Allaah knows all that has happened and all that will happen, and 2) that He has written this down in the Protected Tablet (al-Lawh al-Mahfooz) which is with Him, and 3) that nothing can happen except by Allaah’s Will and Permission.

And the way of the Salaf and the Imaams of the later times has been that whomsoever attests to and believes in these matters with a firm conviction having no doubt in them, then he will be counted amongst true Believers, whether he arrived at these beliefs through detailed study of the intellectual proofs or not.

The term ‘Ihsaan’ refers to the third and highest level, and is attained as mentioned in the hadeeth when the person worships Allaah as though he sees Him, and if he does not see Allaah, then he worships Him knowing that Allaah sees him. The scholars have mentioned that the higher level of worshipping Allaah as though one sees him is the level of mushaahadah. This implies that the person worships Allaah seeing the effect of Allaah’s Names and Attributes in all the things around him. For example, when he sees mercy shown by an animal to its young he sees this as the effect of the Mercy of Allaah upon His Creation, and so on and so forth. Thus whatever the slave sees around him he is reminded of the Perfect Attributes of Allaah ‘azza wa jall. It does not mean that the slave sees Allaah with his eyes, as this ru’yaa (Seeing) is only for the Believers on the Day of Resurrection. The second and lower level of Ihsaan is where the slave is constantly aware of Allaah watching him at all times.

The statement of the Prophet (صلى الله عليه وسلم) that “the one questioned knows no better than the questioner” shows that even the Prophet (صلى الله عليه وسلم) had no knowledge of when the Last Hour shall be. This knowledge is with Allaah, and Allaah alone. Regarding the Signs of the Day of Judgement, then two are mentioned in this hadeeth.

The first states that a slave-girl shall give birth to her master. Some of the scholars have suggested that this could mean that the people will degenerate to the extent that they will sell their women slaves, from whom they have already had children. These children may then unwittingly buy their mothers as slaves, and thus become their masters. Others have suggested that it means that children will become so bad mannered and insolent towards their parents that they treat their parents as though they were their slaves, and this is what we see in today’s society.

The second sign is that the poor, destitute shepherds will compete with one another in building tall buildings. We only have to look to the Arabian Peninsula to see how people who were desert bedouins only a few decades ago are now literally competing with one another in constructing lofty sky scrapers. And there are some ahaadeeth from the Messenger sallAllaahu alayhi wa sallam indicating that constructing tall buildings is hated, if there is no genuine need for doing so.

So this hadeeth contains an explanation of Islaam, Imaan and Ihsaan. It has been narrated from the scholars of the past, such as Imaam Aboo al-Husain ibn Bataal al-Maalikee that Ahl-us-Sunnah wa al-Jamaa’ah are united upon understanding Imaan to consist of Beliefs, Speech and Action, and that Imaan increases with the obedience of Allaah and decreases with His disobedience. This is contrary to the statement of some of the deviant sects that Imaan is fixed or constant, and a person either has it or does not. So different people have different levels of Imaan, and we are not all equal in this respect. Rather, we know from the statement of the Prophet (صلى الله عليه وسلم) that the Imaan of Abu Bakr radiAllaahu anhu was greater than the Imaan of the rest of the people combined (excluding Allaah’s Messenger, of course).

And we also learn from this hadeeth that the person who attests to the shahaadataan and displays the major outward aspects of Islaam is considered a Muslim, while the one who goes further than that and increases in actions and beliefs is called a Mu’min. Thus the Mu’min is at a higher station than the Muslim. And the one who achieves the level of Ihsaan is the best of the three and is called a Muhsin – may Allaah ‘azza wa jall make us of them.

Points of Benefit:

– This hadith is known as ummus-sunnah meaning it is the Mother of the Sunnah just like Surah Fatiha is known as Ummul Quran. sunnah. It includes the entire religion. As the prophet says in the end of the hadith, this was jibreal here to teach you your religion.

– The Prophet said Jibreal came to teach you the Deen. Which means all of the Deen consists of Islam Iemaan and Ihsaan.

– One form of studying hadith is by breaking it up into sections

– This hadith is in Sahih muslim and in Bukhari from Abu Hurairah. in Nasai its a narrations of Abu Hurairah. Imam Muslim started his Sahih with this hadith and Bukhari started with Actions are based upon intentions.

– Sit in the gatherings of the scholars, shows the virtue of sitting with the Scholars, you will benefit and learn if you sit amongst the scholars. It shows brotherhood that they were sitting together

– Jibreal sitting the way he did with the Prophet shows the closeness between them.

– Appeared suddenly, good looking smelling good well groomed look, Ibn Hibban says beard was black.(this should be the look of a student of knowledge).
a) Benefit: shows beard is from sharia and a sign of the pious
b) Angels can take the shape of a human. Another example is when the Angels appeared at the time of Ibrahim alaihis salaam.
c) they were amazed so they had not seen him before. He looked groomed so he did not have the signs of travel on him. Umar spoke with his opinion. He observed everyone’s reaction to the stranger. When the man entered the sahabah looked at each other and mentioned amongst themselves that they did not know him so Umar said none of us knew him. This hadith also shows that a person is allowed to travel to seek knowledge from the scholars.

– rested his knees against his knees and put his palms on his knees.

– He did not give the salaam. a) Which means it is not obligatory to give salaam. b) Jibreal alaihis salaam wants to appear hidden, so people think he is from the beduoins.

– The Shaykh makes a point at the permisibility of addressing the Prophet (صلى الله عليه وسلم) by his name. The Shaykh reiterates that it maybe before the ayah in Surah Nur was revealed, Make not the calling of the Messenger (Muhammad صلى الله عليه وسلم) among you as your calling of one another… (Surah An-Nur 24:63)

– This is one explanation and another opinion is that it might be because the beduoin came in addressing him by his name.

– The Shaykh shows the permissibility of a person asking questions about things he already knows so that others in the majlis may benefit from the answers. Just as Jibreal alaihis salam

– Islam linguistically means submission (aslama – Islam) and the shareeah meaning is specific submission, which means submitting to everything that Allah subhanahu wa ta’ala has specified. Submitting to the orders and staying away from the prohibitions. Salaah means duaa and in the shareeah means it is specific actions that begin with Takbeer and ends with Tasleem. Zakah means purity or growth. Zakaah is what makes your money pure and it makes it grow. Fasting means abstaining and the shareeah meansing is specific abstinence from dawn to dusk. If you read a word and you don’t know the meaning then you ask the Scholars.

– The term ‘Imaan’ in its specific meaning refers to the inward beliefs of the heart, and for a person to enter the fold of Islaam he must adhere to the basic beliefs mentioned in this hadeeth.

– Surah Masad: “Tabat yadaa” Abu Lahab was stubborn and he wanted to disbelieve so Allah left him in that. Allah has set a seal on their hearts and on their hearing, (i.e. they are closed from accepting Allah’s Guidance), and on their eyes there is a covering. Theirs will be a great torment. Allah said He will seal their hearts, as they refused to believe.

– Ihsaan is that one should have khushoo in the worship of Allah. To worship Allah as if you see Him but we cannot see him so know that He sees you. This is the level of Ihsaan. The lesser level of Ihsaan is Murakabah. Allah is going to be seen by the people in Jannah but according to the shareeah one cannot see Allah in this dunyah but If Allah wants the people to see Him on earth He is Able to do so. But Allah chooses that nobody can see Him in this Dunyah. It is only for the privileged believer in the akhirah.

– Belief with Submitting. Shaykh Uthaymeen said Al-Iqraar (Submitting) with I’tiraaf (Accepting) this is the Shareeah meaning that one has to admit with ur tongue. Belief should come with Acceptance.

– The statement of the Prophet (صلى الله عليه وسلم) that “the one questioned knows no better than the questioner” shows that even the Prophet (صلى الله عليه وسلم) had no knowledge of when the Last Hour shall be. This knowledge is with Allaah, and Allaah alone. Regarding the Signs of the Day of Judgement, then two are mentioned in this hadeeth. There is a benefit in this for the scholar, if he does not know he says Allahu Allam or la adri. In the hadith of Abdullah ibn Abbas where the people came from Baghdad.

– Some of the scholars have suggested that this could mean that the people will degenerate to the extent that they will sell their women slaves, from whom they have already had children. These children may then unwittingly buy their mothers as slaves, and thus become their masters. Some said there will be a lot of Jihad so a lot of women will be taken as slaves and when she has a child, her child is her master.

– Others have suggested that it means that children will become so bad mannered and insolent towards their parents that they treat their parents as though they were their slaves – and this is what we see in todays society. Ibn Hajar and ibn Daquiqui have this opinion.

– That a slave woman gives birth to a child and he becomes a king.

– There is a hadith where the Prophet said I will tell you the signs of the Day of Judgment so we combine it and say that the Messenger said I will tell you about the Day of Judgment and Jibreal said tell us about the signs. When we see two ahadith that are narrated a bit differently we combine them. We don’t throw one of them or both of them.

– Since Jibreal alaihis salaam was the one who asked it was attributed to him, A teacher can ask questions, Your deen is Islam Imaan and Ihsaan.


That the Angel Jibreel himself came to teach the fundamentals of the Faith to the Companions by asking questions to the Messenger (صلى الله عليه وسلم).

That one can teach others by asking about that which he already knows.

That if someone wants to know about Islaam generally, then he should be made aware of the pillars which constitute it.

That Islaam is built on the five pillars which have to be acted upon with Imaan and ihsaan. Denying any one of these pillars and not wishing to fulfill any one of them makes one a non-Muslim.

That belief in what Allaah has destined for us, whether it is perceived to be good, or bad, is part of Imaan, and without believing in it, our Imaan is incomplete and defective.

That one must accept the Messengers sent by Allaah.

That one must develop Ihsaan in all that he does so that he is as much aware as he can be that Allaah is indeed watching every move that he makes.

That as part of the Islaamic manner the teacher should be ready to accept and say that he does not know the answer or that he does not know it better than the enquirer.

That the signs of the Last Hour are real and concern how we live and behave.

That although the Companions were the best of the people and were the most knowledgeable, they did not interrupt with their own answers, nor did they show impatience at the questioner. Therefore as part of the Islaamic manners, if someone asks a question to the teacher in a group, then the others in the group should keep quiet until one of them is asked for help.

It is not permissible to say that there is a certain length of time left before the end of the world, for none knows but Allaah, not even the Messenger (صلى الله عليه وسلم).

Extra Benefits:

– Allah subhanahu wa ta’ala has Mercy for the believers, the disbelievers will be treated with justice and there is the Wisdom of Allah in all matters.

– Murakabah – That Allah is watching you, and seeing you in everything you do and hearing you so you do all your actions with this in mind. So you fix your actions according to this knowledge. Knowledge is to fear Allah and to fear what you divulge about Islam.

– Ibn Masud said,”Whoevers speech does not match his actions then he is refuting himself”.

– It was narrated that Yunus bin Maisarah bin Halbas said: “I heard Mu’awiyah bin Abu Sufyan narrating that the Messenger of Allah (صلى الله عليه وسلم) said: “Goodness is a (natural) habit while evil is a stubbornness (constant prodding from Satan). When Allah wills good for a person, He causes him to understand the religion.’” (Ibn Majah, Hasan hadith)

– It is narrated on the authority of Yahya b. Ya’mur that the first man who discussed about Qadr (Divine Decree) in Basra was Ma’bad al-Juhani. I along with Humaid b. ‘Abdur-Rahman Himyari set out for prilgrimage or for ‘Umrah and said: Should it so happen that we come into contact with one of the Companions of the Messenger of Allah (peace be upon him) we shall ask him a bout what is talked about Taqdir (Division Decree). Accidentally we came across Abdullah ibn Umar ibn al-Khattab, while he was entering the mosque. My companion and I surrounded him. One of us (stood) on his right and the other stood on his left. I expected that my companion would authorize me to speak. I therefore said: Abu Abdur Rahman! there have appeared some people in our land who recite the Holy Qur’an and pursue knowledge. And then after talking about their affairs, added: They (such people) claim that there is no such thing as Divine Decree and events are not predestined. He (Abdullah ibn Umar) said: When you happen to meet such people tell them that I have nothing to do with them and they have nothing to do with me. And verily they are in no way responsible for my (belief). Abdullah ibn Umar swore by Him (the Lord) (and said): If any one of them (who does not believe in the Divine Decree) had with him gold equal to the bulk of (the mountain) Uhud and then, it (in the way of Allah), Allah would not accept it unless he affirmed his faith in Divine Decree. He further said: My father, Umar ibn al-Khattab, told me: One day we were sitting in the company of Allah’s Apostle (peace be upon him) when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognized him. At last he sat with the Apostle (peace be upon him) He knelt before him placed his palms on his thighs and said: Muhammad, inform me about al-Islam. The Messenger of Allah (peace be upon him) said: Al-Islam implies that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey. He (the inquirer) said: You have told the truth. He (Umar ibn al-Khattab) said: It amazed us that he would put the question and then he would himself verify the truth. He (the inquirer) said: Inform me about Iman (faith). He (the Holy Prophet) replied: That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil. He (the inquirer) said: You have told the truth. He (the inquirer) again said: Inform me about al-Ihsan (performance of good deeds). He (the Holy Prophet) said: That you worship Allah as if you are seeing Him, for though you don’t see Him, He, verily, sees you. He (the enquirer) again said: Inform me about the hour (of the Doom). He (the Holy Prophet) remarked: One who is asked knows no more than the one who is inquiring (about it). He (the inquirer) said: Tell me some of its indications. He (the Holy Prophet) said: That the slave-girl will give birth to her mistress and master, that you will find barefooted, destitute goat-herds vying with one another in the construction of magnificent buildings. He (the narrator, Umar ibn al-Khattab) said: Then he (the inquirer) went on his way but I stayed with him (the Holy Prophet) for a long while. He then, said to me: Umar, do you know who this inquirer was? I replied: Allah and His Apostle knows best. He (the Holy Prophet) remarked: He was Gabriel (the angel). He came to you in order to instruct you in matters of religion. (Sahih Muslim)

1-Actions Are But By Intentions

بسم الله الرحمن الرحيم


In the Name of Allah The most Gracious The Most Merciful

It was narrated from ‘Umar bin Al-Khattab that the Prophet (صلى الله عليه وسلم) said: “Actions are but by intentions, and each person will have but that which he intended. Thus, he whose emigration was for the sake of Allah and His Messenger, his emigration was for the sake of Allah and His Messenger, and he whose emigration was to achieve some worldly gain or to take some woman in marriage, his emigration was for that for which he emigrated.”

Brief biography of Umar ibn Al-Khattab (رضي الله عنه‏): ‘Umar ibn al-Khattab ibn Nufail ibn ‘Abdu’l-’Uzza ibn Riyah ibn Qart ibn Razah ibn ‘Adi ibn Ka’b ibn Lu’ayy, Amir al-Muminin, Abu Hafs, al-Qurashi, al-’Adawi, al-Faruq.

Umar ibn khattab (رضي الله عنه‏) is from Quraysh and so is the Messenger sallallahu alaihi wa sallam, their lineage meets at Kaab ibn lua’ iy. All the khulafa are from the Quraysh. He accepted Islam in the sixth year of prophecy when he was twenty-seven years old, says adh-Dhahabi. The Prophet sallallahu alaihi wa sallam said, “There were people who were Muhadathoon in the nations before me and if there is going to be a Muhadath in my Ummah, it would be ‘Umar.”

In Sahih al-Bukhari, it is narrated that Anas bin Malik (رضي الله تعالى عنه) said that `Umar bin Al-Khattab (رضي الله تعالى عنه) said, “I agreed with my Lord, or my Lord agreed with me, regarding three matters. I said, `O Messenger of Allah! I wish you take the Maqam of Ibrahim a place for prayer.’ The Ayah, “And take you (people) the Maqam (place) of Ibrahim (Abraham),” was revealed. {Noble Qur’an 2:125} “I also said, `O Messenger of Allah! The righteous and the wicked enter your house. I wish you would command the Mothers of the believers (the Prophet’s wives) to wear Hijab. Allah sent down the Ayah that required the Hijab.” “And when I knew that the Prophet was angry with some of his wives, I came to them and said, `Either you stop what you are doing, or Allah will endow His Messenger with better women than you are.’ I advised one of his wives and she said to me, `O `Umar! Does the Messenger of Allah not know how to advise his wives, so that you have to do the job instead of him’ Allah then revealed: 66:5 Perhaps his Lord, if he divorced you [all], would substitute for him wives better than you – submitting [to Allah ], believing, devoutly obedient, repentant, worshipping, and traveling – [ones] previously married and virgins.

Ibn ‘Umar narrated that: The Prophet, may Allah bless him and grant him peace, said, ‘O Allah, strengthen Islam with whoever is more beloved to You of these two men: ‘Umar ibn al-Khattab or Abu Jahl ibn Hisham.’ This has been narrated from hadith of Ibn Mas’ud and Anas, may Allah be pleased with them. Once he, Umar (رضي الله عنه‏) accepted Islam he was amongst the greatest sahabi. ‘Umar ibn Al-Khattab (رضي الله عنه‏) was the second khalifa, and one of the ten companions promised Jannah in their lifetimes.

‘Umar (رضي الله عنه‏) would lead salaah in the masjid. And this was well-known. So one day, at Fajr, Abu Lu’ Lu’ snuck into the masjid. After salaah started, while ‘Umar was praying, he jumped out and stabbed him. One companion narrates, that ‘Umar said: “The dog has eaten ‘Umar” Abu Lu’ Lu’ turned to make his escape; but the Muslims prayed so close to each other, he couldn’t escape–so he stabbed his way out. He killed several companions (almost a dozen), until one of them threw a cloth on top of him and tackled him to the floor. He then commited suicide. Umar (رضي الله عنه‏) died in 23 Hijriyyah.

The Explanation of the First Hadith:

This is a saheeh hadeeth that has been agreed upon by the scholars, and is collected in both the collections of al-Bukhaaree (Hadeeth No. 1) and Muslim (Hadeeth No. 1907). This hadeeth is great in its benefit and importance, and it has been said that the religion of al-Islaam revolves around it. Some of the scholars have said that it is 1/3rd of Knowledge, because the actions of man involve his heart, his tongue and his limbs, and hence the intention in the heart is 1/3rd of that. Other scholars have said that the whole religion is encompassed in three hadeeth – this one, the hadeeth “The Halaal is clear, the Haraam is clear and between them are doubtful matters…”, and the hadeeth “Whoever innovates in this religion that which is not from it will have his actions rejected [by Allaah]“.

This hadith is mentioned in all the books of hadith except Maliks muwatta even though Imam Maalik is one of the narrators of this hadith. This hadith is rich in benefits and is used in a lot of refrences. The Scholars need this hadith as it is from the Foundation of the religion. Some of the scholars have said that this hadeeth should be mentioned at the beginning of every book, in order to establish that the seeking of knowledge is for the sake of Allaah alone, and not for anyone else. It is mentioned in Sahih al Bukhari seven times. Al Bukhari started his book with this hadith.

Its known as 1/3 of Islam. This is because three hadiths are said to be the foundations of Islam and this is one of the three.

The Messenger of Allah (صلى الله عليه وسلم) said, “He who supplicates Allah sincerely for martyrdom, Allah will elevate him to the station of the martyrs, even if he dies on his bed.” The person does not die a shaheed but because of his intention and sincerity he is granted this reward. Similiarly, a person fights with a bad intention and dies in battle he wont be elevated to the station of martyrs. This shows that we need a good intention to get a good reward, which make our actions correct. So the hadith can be understood like this: Correct Actions are by Correct Intentions”Learn the intention, for it is more serious than the action.” Yahyaa Ibn Abi Katheer [Jaamiul-‘Uloom wal-Hikam, p.34]

In the hadeeth, when the Prophet (صلى الله عليه وسلم) says “actions are but by intention” then the ‘by’ here means that the acceptance and correctness of any action depends upon the intention behind it. An action which is apparently good, such as giving money in charity, will be rejected if the intention behind it is wrong, for example: to show off. Indeed, the Prophet (sallAllaahu alayhi wa sallam) has narrated from Allaah that if a person performs an act for Allaah’s sake and also for the sake of someone else, then Allaah will reject the deed entirely and leave the whole of it for the partner that the person made. This shows us how grave the sin of shirk is, it is the only sin that Allaah will never forgive. Some Scholars say that this hadith is based on the story of Ummu Qays but there is no daleel found. Is there a benefit if you know the story behind a hadith? Yes there is, it makes you understand a narration better. If you know why it is narrated you get a clearer picture the same as knowing why the ayah was revealed gives you more clarity and you understand it better.

You can convert a mubah (permissible) action to a mustahab (liked) action and get rewarded for it . It is more important to learn the intention of your heart because if your heart is good then automatically your actions will be good. There are some actions that are not accepted without an intention like salaah, zakaat, hajj. There are things that will be accepted but you may not get rewarded for it.

In the hadith actions are but by intentions… This hadith comprises of two statements. Actions are but by intentions, and each person will have but that which he intended. How does the first statement differs from the second? The second one gives an extra benefit and an added meaning to it and says that you will be rewarded for your intention (each person will have what he intended). The second sentence shows that you will be rewarded as long as you intend something it affirms that if you intend good and you face an obstacle that prevents you from doing the action you will be rewarded for that intention.

The Prophet (صلى الله عليه وسلم) said: “I have been given words which are concise but comprehensive in meaning” This hadith below shows that both will be in fire because of their intention. As each one intended on killing the other. The Prophet said: “When two Muslims are engaged in a combat against each other with their sword’s and one is killed, both are doomed to Hell”. I said, “O Messenger of Allah! As to the one who kills, it is understandable, but why the slain one?” He replied: “He was eager to kill his opponent”

If someone intended firmly to break his fast and maghrib came in his fast is broken as his intention was to break the fast. His intention to go back to his fast is not possible as the intention for fasting is the previous night after maghrib. So it is not possible for him to go back to the previous night and fix his intention. The scholars mentioned that the second part of the hadith shows that if you have a good intention for something that is permissible you will be rewarded for it. For example if you sleep with the intention to wake up for tahajjud then you are rewarded for your sleep.

You can combine a shar’i action with something personal as well as long as it is a permissible thing, e.g. taking a shower to do ghusl and to cool down. A haram e.g. is to go to jihad and wants to be known by the people. What does a good intention do to a haraam action? The intention does not make the action good. For example a person says I dont want to pray but my intention is good. Some people tell you that you don’t know their intention for their actions. Or if a person steals to give charity, is this permissible? The daleel for it not being permissible is the hadith: “The Messenger of Allah (صلى الله عليه وسلم) said: ‘Allah does not accept any prayer without purification, and He does not accept any charity from ghulul.’” (Sahih). Ghulool is tricking and stealing. Haraam acts are permissible only when you have a need. Like eating haraam when you are going to die of hunger and Allah forgives him. The Messenger of Allaah (صلى الله عليه وسلم) said: “Allaah, the Exalted, is Tayyib (Good and Pure) and He only accepts that which is Tayyib.” [Sahih Muslim]


My mother called me one day when the Messenger of Allah (صلى الله عليه وسلم) was sitting in our house. She said: Come here and I shall give you something. The Messenger of Allah asked her: What did you intend to give him? She replied: I intended to give him some dates. The Messenger of Allah said: If you were not to give him anything, a lie would be recorded against you.

This is a very important hadith and it shows you that you cannot lie to a little child. As he will be doing the same when he grows up so teach him to tell the truth from the time he is little. Now to explain where the intention is here? When people do something like this its not just a frivolous action but it does come with and intention. That is why it will be written against you.

Everything we do has to be intended to be for Allaah, i.e., for anything we do we want to make sure that it will be acceptable to Him and will not in any way interfere with the upholding of His Deen. A good action with the wrong intention will not get us any reward in the Hereafter.

Umar (رضي الله عنه) had the kunya Abu Hafs, this shows the permissibility of having a kunya that is not related to the names of your children as umar did not have a son named Hafs. His daughter was hafsa but not hafs. Ayesha (رضي الله عنها) took the kunyah of her nephew Umm Abdullah which shows that you can have a kunyah even if you don’t have a child. You can give a kunyah to a child too it helps the young from having a personality clash. The boys know they are boys and girls know they are girls at a very young age, we see this confusion prevailing in out society today.


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