Monthly Archives: August 2013

Du’a

Du’a is the greatest act of worship.


The Prophet (saw) said, “It is the essence of worship.” (Abu Dawud and others)

 


“So pray unto Him, devoting your worship wholly and sincerely to Him.” (Ghaafir 40:65)

 

“And the places of worship are only for Allah, so pray not unto anyone along with Allah.” (Al-Jinn, 72:18)

“Say: I only call upon my Lord, and I do not associate any one with Him.” (Al-Jinn, 72:20)

“O men. A similitude is set forth, so listen to it. Surely those whom you call upon instead of Allah cannot create even a fly, though they should all combine together for the purpose. And if the fly should snatch away anything from them, they cannot recover it there from. Weak, indeed, are both the seeker and the sought.” (Al-Hajj, 22:73)

 

 

 

The most common prohibition in the Quran is making dua to other than Allah, it is mentioned more than the word shirk in the Quran.

 

Du’a is the greatest manifestation of worship. It is common to all religions. If it is the most common act of worship, it therefore follows it would be the most common form of shirk, and it is therefore prohibited most in the Quran.

 

“If you call on them they shall not hear your call, and even if they could hear they shall not answer you; and on the resurrection day they will deny your associating them (with Allah); and none can inform you like the One Who is Aware.” (Faatir, 35:14)

 

When du’a is made at the time of need and distress, all three pillars of ibaadah are combined.

 

When you make dua to other than Allah it implies,

That this deity loves you more than Allah.

That object can hear your du’a

That object can respond to your du’a

 

To make du’a to other than Allah is the greatest act of shirk. The entire message of the Quran is to make du’a to Allah alone.


“Surely, those whom you call on beside Allah are creatures like you. Call on them now, and let them answer you, if you are truthful. Have they feet with which they walk, or have they hands with which they hold, or have they eyes with which they see, or have they ears with which they hear? Say: Call your associates, then make a struggle (to prevail) against me and give me no respite. Surely my guardian is Allah, Who revealed the Book, and He protects the righteous. And they whom you call besides Him have no power to help you, nor can they even help themselves.” (Al-A’raaf, 7:194-197)

There is no act that better illustrates the relationship between the worshipper and the object he worships.

What After Ramadan? – Adapted from “Wa maadha ba`da Ramadaan”, by Dar Al-Watan

What After Ramadan?
Adapted from “Wa maadha ba`da Ramadaan”, by Dar Al-Watan (120)


AlHamdulillahi wa kafaa, was-Salatu was-salamu `alaa `ibaadihi-lladheena Stafaa

We leave the blessed month of Ramadan, its beautiful days and its fragrant nights. We leave the month of the Qur’an, taqwa, patience, jihad, mercy, forgiveness and freedom from hellfire…

Have we fulfilled the requirements of taqwa and graduated from the Ramadan school with the diploma of the god-fearing?

Have we fought our souls and desires and defeated them, or have we been overtaken by our customs and blind imitations?

Have we performed our actions in a way that fulfills the conditions for receiving mercy, forgiveness and release from the Fire?

Many questions and numerous thoughts come to the heart of the sincere Muslim, who asks and answers with truthfulness.
What Have We Gained From Ramadan?

Ramadan is a school of Iman and a ‘stop to recharge one’s spiritual batteries’ – to acquire one’s provision for the rest of the year…

For when will one take a lesson and change for better if not in the month of Ramadan?

The noble month is a true school of transformation in which we change our actions, habits and manners that are in variance with the Law of Allah ‘azza wa jall. “Verily, Allah does not change the condition of a people until they change what is in themselves.” [Ar-Ra`d, 11]

If you are from those who benefited from Ramadan, fulfilled the requirements of taqwa, truly fasted the month, prayed in it with truthfulness, and strove against you soul, then praise and thank Allah, and ask Him for steadfastness upon it until you meet your death.

Be not like one who has sewn a shirt and then destroyed it… Have you seen one who sewed a shirt or thawb, so when she looked at it, she liked it. Then she destroyed it pulling a thread by thread for no reason. What would people say about such a person?! Or have you seen one who earns a fortune trading throughout the day, then when the night comes, he throws away all that he earned, dirham by dirham. What would people say about such a person?!

This is the condition of one who returns to sinning and evildoing after Ramadan and leaves obedience and righteous actions. So after he was favored with the blessing of obedience and enjoyment of communicating with Allah he returned to the blaze of sins and evil actions. How evil are the people who know Allah only in Ramadan!

My dear ones,

falling short in one’s commitment to Islam after Ramadan is manifested in many ways, including:

1 – Men leaving the five prayers in congregation, after they filled mosques for Taraweeh prayers, thus going to the masjid for recommended prayers and leaving obligatory ones.

2 – Return to musical entertainment, forbidden films, women displaying their adornment beyond that which ordinarily appears thereof, free mixing etc.

This is not thankfulness for blessings and favors, nor is it the sign of acceptance of one’s actions, rather this is opposition to favors and absence of thankfulness.

These are from signs of one’s deeds not being accepted – and Allah’s refuge is sought – for one who truly fasts rejoices on the occasion of `eid, praises his Lord for helping him complete the fast, and remains fearful that Allah may not accept his fasting, just as the Salaf would continue asking for acceptance of their actions in Ramadan for six months after it.

From signs that one’s deeds are accepted is that he or she has improved in his or her obedience to Allah `azza wa jall. “And remember when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in favor]…” [Ibrahim, 7] Increase you in good, faith and righteous actions. So if the servant is truly thankful to his Lord, you will see him guided to more obedience and distanced from sinfulness. Thankfulness is leaving sins, as the early Muslims said.

“And worship your Lord until there comes you to the certainty [i.e. death].” [al-Hijr, 99]

The Muslim must continuously be in the state of obedience of Allah, firm upon His Sharee`ah, steadfast upon His Deen, so that he or she is not of those who worship Allah only during one month or only in one place. Rather, the believer knows that the Lord of Ramadan is also the Lord of other months, and that He is the Lord of all times and places, so he is steadfast upon the Sharee`ah of Allah until he meets Him while He is pleased with him. Allah ta`ala said, “So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah].” [Hud, 112] And, “So take a straight course to Him and seek His forgiveness.” [Fussilat, 6] And the Prophet, sallallahu `alayhi wa sallam, said, “Say ‘I believe in Allah’, then be steadfast.” [Muslim]

— If the fasting in Ramadan has ended, then there remains voluntary fasting, such as fasting six days in Shawwal, on Mondays and Thursdays, the three days in the middle of the month, the days of `Aashoora and `Arafat, and others.

— If standing in prayer at night during Ramadan has ended, then there remains voluntary night prayer throughout the year. “They used to sleep but little of the night.” [Adh-Dhaariyaat, 17]

— If the charity in Ramadan and zakat ul-fitr have ended, then there is the obligatory Zakat, and also there are many other open doors to charity, voluntary actions and jihad.

— Reading of the Qur’an and contemplating it is not only for Ramadan, rather it is for all times.

Righteous actions are for all times and all places, so strive – O my brother and sister – and beware of laziness. And remember that it is not allowed for us to leave the obligatory actions or delay them, such as the five daily prayers on time, in congregation etc.

And do not fall into forbidden actions, such as forbidden sayings, food and drinks, or by looking at or listening to what is forbidden.

Be steadfast and upright upon the Deen of Allah at all times, for you do not know when you’ll meet the Angel of Death. Beware of him taking you while you are in a state of sin. “O Allah, Who turns the hearts, keep our hearts steadfast upon Your Deen.”

I ask Allah to accept from us and you our fasting, our prayers and other righteous actions, that our condition after Ramadan be a better one, that the state of our Ummah improves, that we are granted honour and that we truly turn to our Lord…Ameen

Remaining Steadfast After Ramadhaan – ‘Abdullaah bin Saalih Al-Fawzaan

Remaining Steadfast After Ramadhaan

‘Abdullaah bin Saalih Al-Fawzaan
Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 155-157)
Al-Ibaanah.com

Sufyaan Ibn ‘Abdillaah (radyAllaahu ‘anhu) said: “O Messenger of Allaah, tell me something about Islaam of which I will not ask anyone else besides you (after that).” He said: “Say: ‘I believe in Allaah’ and then be steadfast (on that).” [1]

This hadeeth is proof that the servant is obligated, after having Eemaan in Allaah, to persevere and be steadfast upon obeying Him by performing the obligatory acts and avoiding the prohibited ones. This is achieved by following the Straight Path, which is the firm Religion, without drifting away from it to the right or to the left.

If a Muslim lived through Ramadaaan and spent its days in fasting and its nights in prayer, and in that month he accustomed himself to doing acts of good, then he must continue to remain upon this obedience to Allaah at all times (after that). This is the true state of the servant (‘abd), for indeed, the Lord of the months is One and He is ever watchful and witnessing His servants at all times.

Indeed, steadfastness after Ramadaan and the rectification of one’s statements and actions are the greatest signs that one has gained benefit from the month of Ramadaan and that he struggled in obedience. They are tokens of acceptance and signs of success.

Furthermore, the deeds of a servant do not come to an end with the end of a month and the beginning of another. Rather they continue and extend until one reaches death, for Allaah says: “And worship your Lord until the certainty (i.e., death) comes to you.” [2]

If the fasting of Ramadaan comes to an end, then indeed the voluntary fasting is still prescribed throughout the entire year, and all praise is due to Allaah. If standing in prayer at night during Ramadaan comes to an end, then indeed, the entire year is a time for performing the night prayer. And if the Zakaat-ul-Fitr comes to an end, then there is still the Zakaah that is obligatory as well as the voluntary charity that lasts the whole year. This goes the same for reciting the Qur’aan and pondering over its meaning as well as every other righteous deed that is desirable, for they can be done at all times. From the many bounties that Allaah has bestowed upon His servants is that He has placed for them many different types of acts of worship and He provided many means for doing good deeds. Therefore, the enthusiasm and the zeal of the Muslim must be constant and he must continue to remain in the service of his Master.

It is unfortunate to find some people performing worship by doing different types of righteous acts during Ramadaan – they guard strictly their five daily prayers in the masjid, they recite the Qur’aan abundantly and they give in charity from their money. But when Ramadaan comes to an end, they grow lazy in their worship. Rather, sometimes they even abandon the obligations, both generally, such as praying in congregation, and specifically, such as praying the Fajr prayer!

And they (even) commit forbidden acts such as sleeping over the time of prayers, indulging in places of foolishness and entertainment, and mingling in parks, especially on the day of ‘Eed! Obtaining help from these evils is only through the Grace of Allaah. Thus, they demolish what they have constructed and they destroy what they have established. This is an indication of deprivation and a sign of perdition. We ask Allaah for His safeguarding and protection!

Indeed, these types of people take the example of turning in repentance and ceasing from committing evil deeds as something specific and restricted to (only) the month of Ramadaan. So they stop doing these (good) acts when the month stops. Thus, it is as if they have abandoned sinning for the sake of Ramadaan, and not out of fear for Allaah! How evil are these people who do not know Allaah except in Ramadaan!

Truly, the success that Allaah grants His servant lies in the fasting of Ramadaan. And Allaah’s assisting him to do that is a great blessing. Thus, this calls for the servant to be grateful to his Lord. And this understanding can be found in Allaah’s saying, after having completed the favor of the month of fasting: “(He wants that you) must compete the same number of days, and that you must magnify Allaah (by saying Allaahu Akbar) for having guided you, so that you may be grateful to Him.” [3]

So the one who is grateful for having fasted, he will remain upon that condition and continue to perform righteous deeds.

Indeed, the true manner of a Muslim is that of one who praises and thanks his Lord for having been bestowed the ability to fast and make qiyaam (night prayer). His condition after Ramadaan is better than it was before Ramadaan. He is more ready to obey, desiring to do good deeds and quick to implement the obligatory acts. This is since he has acquired benefit from this prominent institute of learning. It is that of one who fears for having his fast not accepted, for indeed Allaah only accepts from those who have Taqwaa.

The righteous predecessors would struggle to complete and perfect their deeds, hoping afterwards, that they would be accepted and fearing that they would be rejected. From the reports of ‘Alee (radyAllaahu ‘anhu) is that he said: “Be more concerned with having your deeds accepted than with the deed itself. Did you not hear Allaah say: ‘Verily Allaah only accepts from those who have Taqwaa’?” [4] [5]

‘Aa’ishah said: “I asked the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) concerning the aayah: ‘And those who give away that which they give (i.e., charity and other good deeds), while their hearts tremble with fear.’ Are they the ones who drink alcohol and steal?” He (sallAllaahu ‘alayhi wa sallam) said: “No, O daughter of As-Siddeeq. But rather, they are the ones who fast and pray and give in charity, yet fear that it won’t be accepted from them. They are the ones who rush to do good deeds and they are the first to do them.” [6]

So be warned and again be warned – of turning backward after having attained guidance, of going astray after persevering! And ask Allaah to provide you with endurance in doing righteous deeds and continuity in performing good acts. And ask Allaah that He grant you a good end, in order that He may accept our Ramadaan from us.

Footnotes:

[1] Saheeh Muslim (no. 38)

[2] Surat-ul-Hijr: 99

[3] Surat-ul-Baqarah: 185

[4] Surat-ul-Maa’idah: 27

[5] Lataa’if-ul-Ma’aarif (pg. 246)

A Successful Ramadaan

By the Shaykh, ‘Allaamah Saalih Al-Fawzaan
Ithaaf Ahlil Eemaan bi Duroos Shahr Ar-Ramadaan pg. 119-120
Title and sub-titles have been added

Translated by Hassan As-Somali

[The piety and humility of the Salaf]

When Ramadaan came to a close, the rightly guided predecessors (As-Salaf As-Saalih) used to frequently seek forgiveness, repent to Allaah – The Mighty and Majestic – and fear that their (deeds) would not be accepted. They used to exert themselves (in worship) in Ramadaan and outside of Ramadaan, afterwards they would be fearful that none of this will be accepted.

[How the Salaf behaved when Ramadaan was approaching and when it left]

They used to seek the forgiveness of Allaah and repent. So much so that it was reported that they would supplicate to Allaah for six months that He would allow them to reach Ramadaan. If He allowed them to reach Ramadaan, they would fast, pray at night and supplicate for the next six months that He accepts the month of Ramadaan from them.

[Signs that Ramadaan has been accepted]

Following good deeds with good is a sign that (an act) has been accepted, whether it is pertaining to Ramadaan or other than it. If the Muslim is in a good state after Ramadaan, performing many good deeds and righteous actions, then this is a proof of acceptance.

[Signs that Ramadaan hasn’t been accepted]

If the opposite is true, and he follows good with evil, and as soon as Ramadaan is over he follows on from this with sins, heedlessness and turning away from the obedience of Allaah, then this is a proof that it hasn’t been accepted.

Every person knows their true situation after Ramadaan. So let them look, if they are in a better state, then let them thank Allaah, as this shows (that it has been) accepted.
If their state is worse, then let them repent to Allaah and seek the forgiveness of Allaah, as this is a proof that it hasn’t been accepted and it is a proof of negligence and carelessness.


[Do not despair of the Mercy of Allaah]

But the slave should not lose hope of the mercy of Allaah. He should not close the door that is between him and Allaah and despair of the mercy of Allaah.

“Say: O my slaves who have transgressed against themselves (by committing evil deeds and sins). Do not despair of the Mercy of Allaah: verily Allaah forgives all sins. He is Oft-Forgiving, Most Merciful.” (Az-Zumar: 53)

It is upon him to repent, seek the forgiveness of Allaah and return to Allaah – The Mighty and Majestic.
Allaah – The Mighty and Majestic – accepts repentance from those that repent.

“And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do.” (Ash-Shura:25)

And the peace and blessings be upon our Prophet Muhammad.

Source : http://www.salafitalk.net/st/viewmessages.cfm?Forum=24&Topic=4991

Conditioning oneself to fast and other good deeds after Ramadan

Few excerpts from wonderful work (Lataif al Maa’rif) of Al Hafith ibn Rajab –may Allah have mercy on him.
Taken from Mustafa George’s (Hafidahullah) Blog


Al Hafith Ibn Rajab (died 795h) stated:


Benefits obtained in conditioning oneself to fast after Ramadan

1. Fasting the six days of Shawwal completes the reward for fasting a full year.

2. Fasting these six days and previously fasting in the month of Shabaan (prior to Ramadan) is similar to the sunan ar rawaatib (voluntary prayers associated to each obligatory prayer). These prayers proceed and succeed the obligatory prayers, and correct the deficiency and insufficiency present within them. Indeed voluntary prayers strengthen and perfect any deficiency present within obligatory prayers as has been mentioned by the Messenger –salAllahu alayhi wa salem- in several narrations. Most people possess fault and defect in their obligatory prayers, and because of this the Messenger –salAllahu alayhi wa salem- forbid a person from stayin: I have fasted and stood (in prayer) the full month of Ramadan. (Abu Dawud, Nisaee) A companion upon hearing this hadith said: I don’t know if this forbid dance was due to dislike of praise or due to defect present in the act of worship.

3. Conditioning oneself to fast these days of Shawwal is a sign of acceptance of Ramadan. If Allah accepts an action from His servant He gives that individual the tawfeeq (success) to perform another righteous action thereafter. Some (of the Salaf) used to say: The reward for a good deed is the good deed that follows it. Therefore, whoever performs a good deed, and follows it up with another, this is considered a sign of acceptance of the first deed performed. Likewise, if one were to perform a good deed, and thereafter perform an evil deed, this is considered a sign that the first action was rejected and not accepted from that person.

4. Fasting the month of Ramadan warrants forgiveness for previous sins, as has been mentioned previously. In addition to the fasting individuals being rewarded for their completion of the month on the day of Eid, which is also titled: The Day of Prizes. With this being the case, fasting the (6) days of Shawwal is done to show appreciation for this great blessing (forgiveness of sins), for indeed there is no greater blessing than it.

The Messenger –salAllahu alayhi wa salem- used to stand in prayer at night until his feet bled. Upon doing so he was asked, would you perform such an action while Allah has forgiven you your past and future sins?! The Messenger –salAllahu alayhi wa salem- replied: Should I not be a grateful servant? Allah –The Most Glorified and The Most High- has ordered His servants to glorify Him in appreciation for fasting the month of Ramadan. This is done through remembrance of Him and other forms of gratitude. Allah said:

{And in order for you to complete the prescribed days and magnify Allah for having guided you, and so that you may be grateful to Him} al Baqarah:185

And from those forms of gratitude of the servant to his Lord for having given him success to fast Ramadan, assisting him in doing so, and forgiving him of his sins and faults, is the servant fasting (6 days of Shawwal) upon the completion of Ramadan as a means of appreciation. If the Salaf were given success to pray night prayer on a particular night, they would fast the following day in show of gratitude.

Wahb bin al Ward was asked about the reward for performing a particular action, such as Tawwaf (encircling the Ka’ba), he responded: Don’t ask about the reward for performing such an action, but instead ask about what is upon the individual of gratitude in appreciation for the success and assistance in performing the action.

(Poetry)

If you have not increased in actions (of piety) in appreciation for the blessings upon, then verily you are not grateful.

One must show gratitude for every blessing that Allah has bestowed upon him in his religion and in worldly affairs. Once a person is given this tawfeeq to (actually) show gratitude, then it is once more upon him to show gratitude in appreciation for this tawfeeq. This is a continuous cycle of gratitude, and because of this, a servant will never be able to fully show thankfulness (for the blessings granted to him). The reality of gratitude is that an individual confesses to his inability to (completely) show thankfulness. It was said: (Poetry)

If showing thankfulness to Allah for a blessing bestowed on me is (itself) another blessing, then it is incumbent upon me to show further gratitude. (With this being the case), how can one (truly) show gratefulness except with His (Allah’s) favor, when days continue and life persists (constantly on going).

Abu ‘Omrin as Shaybani said: Musa –alayhi salam- said on the day of his visit to Mountain Turr: Oh Allah, if I pray, then I do so by Your favor, if I give charity, then I do so by Your favor, and if I spread Your message, then I do so by Your favor. How can I show (complete) gratitude to You!? Allah responded: Oh Musa, now you have showed gratitude.

As for the one who repays the blessing of being able to fast Ramadan, by indulging in sin upon completion of the month, then this person is from those who have repaid the blessings of Allah with ungratefulness. If this individual is certain that once the month is over, he will return to sin, then his fast is not accepted and the door of mercy is shut in his face.

The author further stated:

5. The actions of obedience that were performed during Ramadan do not end at the conclusion of Ramadan, rather these actions continue as one has life. This is similar to the previously (early in chapter) mentioned hadith: “The one who fasts after Ramadan is like the one who fled from the battle field and later (after realizing the tremendous sin he committed) returns to fight in the way of Allah.”

This is because, many people rejoice at the conclusion of Ramadan due to the difficulty, boredom and length of fasting. A person who views fasting Ramadan in such a way will more than likely not immediately return to (voluntarily) fasting. Therefore, the person who immediately begins fasting after completing Ramadan (Shawwal) is displaying his strong desire to fast and he is demonstrating that he did not become bored nor did he dislike fasting the month of Ramadan.

The author further said:
It was said to Bishrin: Indeed the people are worshipping and diligently (performing good deeds in Ramadan). He replied: How terrible are the people that only acknowledge the rights of Allah in Ramadan. Verily the pious individual is one who worships and is diligent throughout the year.

The actions of The Messenger –salAllahu alayhi wa salem- were constant. ‘Aisha –may Allah be pleased with her- was asked: Did The Messenger choose a specific day (for the performance of righteous deeds)? She replied: No, his actions were constant. She also stated: He would never increase in Ramadan nor in other than Ramadan over 11 units (in voluntary night prayer).


The author later stated: The (righteous) actions of a believer do not end until death befalls him.
Hasan al Basri said: Indeed Allah did not indicate an end to the actions of a believer except at the time of death. Then Hasan recited the verse of Allah:
{And worship your Lord until death approaches} surah hajr:99

The author continued:

These months, years and days are all limited durations and times of actions, then they (time) will quickly pass and end. But The One (Allah) who created this time and duration, and designated within them merits, He will always remain and never end, He is everlasting and unchangeable, and He is at all times one Lord. He is always a watcher and seer over the actions of His servants. Glory is to He who has revolved His servants at various times, through actions of obedience. He bestows great merits upon them during these various times, and upon completion (of these actions) He rewards them with generosity and kindness. Once the three precious forbidden months (ashur al hurm) are complete, the first of them being the forbidden month, and the last of them being the fasting month, these three months then approach the month of Hajj (pilgrimage) to the House of Allah (bayti Allahi al Haram). So just as “Whoever fasts Ramadan and stands within it with faith and seeking a reward, all his past sins will be forgiven for him”, similarly: “Whoever performs Hajj to the House of Allah and does not have sexual relations nor commit indecent acts, he will return (from Hajj) similar to the day his mother gave birth”

Therefore, there is not a time that passes in the life of the believer except that there are specific actions of obedience designated by Allah upon His servants during that time. The believer revolves between these various times seeking a means of closeness to his Lord while in a state of hope and fear. The one who loves Allah does not become bored from seeking nearness to Him through voluntary actions, nor does he desire other than His nearness and pleasure.

He (author) later stated:

Ask Allah to make you firm upon (His) obedience until death approaches you, and seek refuge with Him from the changing of one’s heart and from wickedness after piety. How strange is shamefulness of sin after worthiness of obedience, and how strange is poverty of greed, after wealth of contentment!

He (author) later stated:

Oh youths of Tawbah (mature individuals who perform tawbah): Do not return to suckling from the breast of desire (hawaa) after you have weaned from it. Indeed breastfeeding is only befitting for babies and not for (grown) men, but one must be patient upon the bitterness of weaning. If you are patient in this matter the taste of desire (hawaa) will be substituted with the sweetness of faith (eman) in your hearts. Whoever abandons something for the sake of Allah, he will not miss that thing, and Allah will substitute it with that which is better. Allah says:

{If Allah knows that you have good present in your heart, He will give you better than what was taken from you and forgive you your sins} surah al Anfal:70

It is stated in a hadith: “Verily the look (at what is haram) is an arrow from the arrows of Ibless (Shayton). If one abandons this look out of fear, Allah will replace it with sweetness in the heart” (recorded by Hakim and declared to be weak)

The youth are being addressed in this hadith, but as for the elder person, then he committing sins after completion of Ramadan is worse and more repulsive. This is because a young person may intend to repent toward the end of his life, and this is also dangerous because death may suddenly approach him, but concerning the elder person, his boat (of life) has docked at the pier of Manun (death), so what does he intend?!

These were just a few excerpts from this wonderful work (Lataif al Maa’rif) of Al Hafith ibn Rajab –may Allah have mercy on him.

May the peace and blessings of Allah be upon His last Messenger Muhammed, and upon his family members and companions.

Important note:

In yesterdays gathering with Sheikh Alee bin Yahya al Haddadee (senior student of Sheikh Yahya an Najmee), the Sheikh informed: Being that the 6 days of Shawwal are specific voluntary days, one must make the intention to fast before fajr. This can be done on each individual day, or if one is fasting 6 consecutive days, then they can make the intention at one time upon beginning the fast. If a person does not make his/her intention to fast the 6 days of Shawwal before fajr, then he/she will not receive the reward of fasting Shawwal.

Mustafa George
http://salafee.multiply.com/journal/item/34/Fasting_6_days_of_Shawwal_Al_Hafith_ibn_Rajab

The Two Festivals (Eids) – from Sahih Bukhari

The Two Festivals (Eids)

Translation of Sahih Bukhari, Book 15

Volume 2, Book 15, Number 69:

Narrated ‘Abdullah bin Umar:

Umar bought a silk cloak from the market, took it to Allah’s Apostle and said, “O Allah’s Apostle! Take it and adorn yourself with it during the ‘Id and when the delegations visit you.” Allah’s Apostle (p.b.u.h) replied, “This dress is for those who have no share (in the Hereafter).” After a long period Allah’s Apostle (p.b.u.h) sent to Umar a cloak of silk brocade. Umar came to Allah’s Apostle (p.b.u.h) with the cloak and said, “O Allah’s Apostle! You said that this dress was for those who had no share (in the Hereafter); yet you have sent me this cloak.” Allah’s Apostle said to him, “Sell it and fulfill your needs by it.”

Volume 2, Book 15, Number 70:

Narrated Aisha:

Allah’s Apostle (p.b.u.h) came to my house while two girls were singing beside me the songs of Buath (a story about the war between the two tribes of the Ansar, the Khazraj and the Aus, before Islam). The Prophet (p.b.u.h) lay down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, “Musical instruments of Satan near the Prophet (p.b.u.h) ?” Allah’s Apostle (p.b.u.h) turned his face towards him and said, “Leave them.” When Abu Bakr became inattentive, I signalled to those girls to go out and they left. It was the day of ‘Id, and the Black people were playing with shields and spears; so either I requested the Prophet (p.b.u.h) or he asked me whether I would like to see the display. I replied in the affirmative. Then the Prophet (p.b.u.h) made me stand behind him and my cheek was touching his cheek and he was saying, “Carry on! O Bani Arfida,” till I got tired. The Prophet (p.b.u.h) asked me, “Are you satisfied (Is that sufficient for you)?” I replied in the affirmative and he told me to leave.

Volume 2, Book 15, Number 71:

Narrated Al-Bara’:

I heard the Prophet (p.b.u.h) delivering a Khutba saying, “The first thing to be done on this day (first day of ‘Id ul Adha) is to pray; and after returning from the prayer we slaughter our sacrifices (in the name of Allah) and whoever does so, he acted according to our Sunna (traditions).”

Volume 2, Book 15, Number 72:

Narrated Aisha:

Abu Bakr came to my house while two small Ansari girls were singing beside me the stories of the Ansar concerning the Day of Buath. And they were not singers. Abu Bakr said protestingly, “Musical instruments of Satan in the house of Allah’s Apostle !” It happened on the ‘Id day and Allah’s Apostle said, “O Abu Bakr! There is an ‘Id for every nation and this is our ‘Id.”

Volume 2, Book 15, Number 73:

Narrated Anas bin Malik,:

Allah’s Apostle never proceeded (for the prayer) on the Day of ‘Id-ul-Fitr unless he had eaten some dates. Anas also narrated: The Prophet used to eat odd number of dates.

Volume 2, Book 15, Number 74:

Narrated Anas:

The Prophet said, “Whoever slaughtered (his sacrifice) before the ‘Id prayer, should slaughter again.” A man stood up and said, “This is the day on which one has desire for meat,” and he mentioned something about his neighbors. It seemed that the Prophet I believed him. Then the same man added, “I have a young she-goat which is dearer to me than the meat of two sheep.” The Prophet permitted him to slaughter it as a sacrifice. I do not know whether that permission was valid only for him or for others as well.

Volume 2, Book 15, Number 75:

Narrated Al-Bara’ bin ‘Azib:

The Prophet delivered the Khutba after offering the prayer on the Day of Nahr and said, “Whoever offers the prayer like us and slaughters like us then his Nusuk (sacrifice) will be accepted by Allah. And whoever slaughters his sacrifice before the ‘Id prayer then he has not done the sacrifice.” Abi Burda bin Niyar, the uncle of Al-Bara’ said, “O Allah’s Apostle! I have slaughtered my sheep before the ‘Id prayer and I thought today as a day of eating and drinking (not alcoholic drinks), and I liked that my sheep should be the first to be slaughtered in my house. So slaughtered my sheep and took my food before coming for the prayer.” The Prophet said, “The sheep which you have slaughtered is just mutton (not a Nusuk).” He (Abu Burda) said, “O Allah’s Apostle! I have a young she-goat which is dearer to me than two sheep. Will that be sufficient as a Nusuk on my behalf? “The Prophet (p.b.u.h) said, “Yes, it will be sufficient for you but it will not be sufficient (as a Nusuk) for anyone else after you.”

Volume 2, Book 15, Number 76:

Narrated Abu Sa’id Al-Khudri:

The Prophet used to proceed to the Musalla on the days of Id-ul-Fitr and Id-ul-Adha; the first thing to begin with was the prayer and after that he would stand in front of the people and the people would keep sitting in their rows. Then he would preach to them, advise them and give them orders, (i.e. Khutba). And after that if he wished to send an army for an expedition, he would do so; or if he wanted to give and order, he would do so, and then depart. The people followed this tradition till I went out with Marwan, the Governor of Medina, for the prayer of Id-ul-Adha or Id-ul-Fitr.

When we reached the Musalla, there was a pulpit made by Kathir bin As-Salt. Marwan wanted to get up on that pulpit before the prayer. I got hold of his clothes but he pulled them and ascended the pulpit and delivered the Khutba before the prayer. I said to him, “By Allah, you have changed (the Prophet’s tradition).” He replied, “O Abu Sa’id! Gone is that which you know.” I said, “By Allah! What I know is better than what I do not know.” Marwan said, “People do not sit to listen to our Khutba after the prayer, so I delivered the Khutba before the prayer.”

Volume 2, Book 15, Number 77:

Narrated ‘Abdullah bin Umar:

Allah’s Apostle used to offer the prayer of ‘Id-ul-Adha and ‘Id-ul-Fitr and then deliver the Khutba after the prayer.

Volume 2, Book 15, Number 78:

Narrated Ibn Juraij:

‘Ata’ said, “Jabir bin ‘Abdullah said, ‘The Prophet went out on the Day of ‘Id-ul-Fitr and offered the prayer before delivering the Khutba, Ata told me that during the early days of IbnAz-Zubair, Ibn Abbas had sent a message to him telling him that the Adhan for the ‘Id Prayer was never pronounced (in the life time of Allah’s Apostle) and the Khutba used to be delivered after the prayer. Ata told me that Ibn Abbas and Jabir bin ‘Abdullah, had said, ú- where was no Adhan for the prayer of ‘7d-ul-Fitr and ‘Id-ul-Aqha.” ‘At a’ said, “I heard Jabir bin ‘Abdullah saying, ‘The Prophet stood up and started with the prayer, and after it he delivered the Khutba. When the Prophet of Allah (p.b.u.h) finished (the Khutba), he went to the women and preached to them, while he was leaning on Bilal’s hand. Bilal was spreading his garment and the ladies were putting alms in it.’ ” I said to Ata, “Do you think it incumbent upon an Imam to go to the women and preach to them after finishing the prayer and Khutba?” ‘Ata’ said, “No doubt it is incumbent on Imams to do so, and why should they not do so?”

Volume 2, Book 15, Number 79:

Narrated Ibn Abbas:

I offered the ‘Id prayer with Allah’s Apostle, Abu Bakr, Umar and ‘Uthman and all of them offered the prayer before delivering the Khutba.

Volume 2, Book 15, Number 80:

Narrated Ibn Umar:

Allah’s Apostle, Abu Bakr and Umar! used to offer the two ‘Id prayers before delivering the Khutba.

Volume 2, Book 15, Number 81:

Narrated Ibn Abbas:

The Prophet offered a two Rakat prayer on the Day of Id ul Fitr and he did not pray before or after it. Then he went towards women along with Bilal and ordered them to pay alms and so they started giving their earrings and necklaces (in charity).

Volume 2, Book 15, Number 82:

Narrated Al-Bara’ bin ‘Azib:

The Prophet (p.b.u.h) said, “The first thing that we should do on this day of ours is to pray and then return to slaughter the sacrifice. So anyone who does so, he acted according to our Sunna (tradition), and whoever slaughtered the sacrifice before the prayer, it was just meat which he presented to his family and would not be considered as Nusuk.” A person from the Ansar named Abu Burda bin Niyyar said, “O Allah’s Apostle! I slaughtered the Nusuk (before the prayer) but I have a young she-goat which is better than an older sheep.” The Prophet I said, “Sacrifice it in lieu of the first, but it will be not sufficient (as a sacrifice) for anybody else after you.”

Volume 2, Book 15, Number 83:

Narrated Said bin Jubair:

I was with Ibn Umar when a spear head pierced the sole of his foot and his foot stuck to the paddle of the saddle and I got down and pulled his foot out, and that happened in Mina. Al-Hajjaj got the news and came to enquire about his health and said, “Alas! If we could only know the man who wounded you!” Ibn Umar said, “You are the one who wounded me.” Al-Hajjaj said, “How is that?” Ibn Umar said, “You have allowed the arms to be carried on a day on which nobody used to carry them and you allowed arms to be carried in the Haram even though it was not allowed before.”

Volume 2, Book 15, Number 84:

Narrated Said bin ‘Amr bin Said bin Al-‘Aas:

Al-Hajjaj went to Ibn Umar while I was present there. Al-Hajjaj asked Ibn Umar, “How are you?” Ibn Umar replied, “I am all right,” Al-Hajjaj asked, “Who wounded you?” Ibn Umar replied, “The person who allowed arms to be carried on the day on which it was forbidden to carry them (he meant Al-Hajjaj)”

Volume 2, Book 15, Number 85:

Narrated Al-Bara’:

The Prophet delivered the Khutba on the day of Nahr (‘Id-ul-Adha) and said, “The first thing we should do on this day of ours is to pray and then return and slaughter (our sacrifices). So anyone who does so he acted according to our Sunna; and whoever slaughtered before the prayer then it was just meat that he offered to his family and would not be considered as a sacrifice in any way. My uncle Abu Burda bin Niyyar got up and said, “O, Allah’s Apostle! I slaughtered the sacrifice before the prayer but I have a young she-goat which is better than an older sheep.” The Prophet said, “Slaughter it in lieu of the first and such a goat will not be considered as a sacrifice for anybody else after you.”

Volume 2, Book 15, Number 86:

Narrated Ibn Abbas:

The Prophet said, “No good deeds done on other days are superior to those done on these (first ten days of Dhul Hijja).” Then some companions of the Prophet said, “Not even Jihad?” He replied, “Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah’s sake) and does not return with any of those things.”

Volume 2, Book 15, Number 87:

Narrated Muhammad bin Abi Bakr Al-Thaqafi:

While we were going from Mina to ‘Arafat, I asked Anas bin Malik, about Talbiya, “How did you use to say Talbiya in the company of the Prophet?” Anas said: “People used to say Talbiya and their saying was not objected to and they used to say Takbir and that was not objected to either. ”

Volume 2, Book 15, Number 88:

Narrated Um ‘Atiya:

We used to be ordered to come out on the Day of ‘Id and even bring out the virgin girls from their houses and menstruating women so that they might stand behind the men and say Takbir along with them and invoke Allah along with them and hope for the blessings of that day and for purification from sins.

Volume 2, Book 15, Number 89:

Narrated Ibn Umar: On the day of ‘Id-ul-Fitr and ‘Id-ul-Adha a spear used to be planted in front of the Prophet I (as a Sutra for the prayer) and then he would pray.

Volume 2, Book 15, Number 90:

Narrated Ibn Umar:

The Prophet used to proceed to the Musalla and an ‘Anaza used to be carried before him and planted in the Musalla in front of him and he would pray facing it (as a Sutra).

Volume 2, Book 15, Number 91:

Narrated Muhammad:

Um ‘Atiyya said: “Our Prophet ordered us to come out (on ‘Id day) with the mature girls and the virgins staying in seclusion.” Hafsa narrated the above mentioned Hadith and added, “The mature girls or virgins staying in seclusion but the menstruating women had to keep away from the Musalla.”

Volume 2, Book 15, Number 92:

Narrated Ibn Abbas:

I (in my boyhood) went out with the Prophet on the day of ‘Id ul Fitr or Id-ul-Adha. The Prophet prayed and then delivered the Khutba and then went towards the women, preached and advised them and ordered them to give alms.

Volume 2, Book 15, Number 93:

Narrated Al-Bara’:

The Prophet went towards Al-Baqi (the grave-yard at Medina) on the day of Id-ul-Adha and offered a two-Rakat prayer (of ‘Id-ul-Adha) and then faced us and said, “On this day of ours, our first act of worship is the offering of prayer and then we will return and slaughter the sacrifice, and whoever does this concords with our Sunna; and whoever slaughtered his sacrifice before that (i.e. before the prayer) then that was a thing which he prepared earlier for his family and it would not be considered as a Nusuk (sacrifice.)” A man stood up and said, “O, Allah’s Apostle! I slaughtered (the animal before the prayer) but I have a young she-goat which is better than an older sheep.” The Prophet (p.b.u.h) said to him, “Slaughter it. But a similar sacrifice will not be sufficient for anybody else after you.”

Volume 2, Book 15, Number 94:

Narrated ‘Abdur Rahman bin ‘Abis:

Ibn Abbas was asked whether he had joined the Prophet in the ‘Id prayer. He said, “Yes. And I could not have joined him had I not been young. (The Prophet came out) till he reached the mark which was near the house of Kathir bin As-Salt, offered the prayer, delivered the Khutba and then went towards the women. Bilal was accompanying him. He preached to them and advised them and ordered them to give alms. I saw the women putting their ornaments with their outstretched hands into Bilal’s garment. Then the Prophet along with Bilal returned home.

Volume 2, Book 15, Number 95:

Narrated Ibn Juraij:

‘Ata’ told me that he had heard Jabir bin ‘Abdullah saying, “The Prophet stood up to offer the prayer of the ‘Id ul Fitr. He first offered the prayer and then delivered the Khutba. After finishing it he got down (from the pulpit) and went towards the women and advised them while he was leaning on Bilal’s hand. Bilal was spreading out his garment where the women were putting their alms.” I asked ‘Ata’ whether it was the Zakat of ‘Id ul Fitr. He said, “No, it was just alms given at that time. Some lady put her finger ring and the others would do the same.” I said, (to ‘Ata’), “Do you think that it is incumbent upon the Imam to give advice to the women (on ‘Id day)?” He said, “No doubt, it is incumbent upon the Imams to do so and why should they not do so?” Al-Hasan bin Muslim told me that Ibn Abbas had said, “I join the Prophet, Abu Bakr, Umar and ‘Uthman in the ‘Id ul Fitr prayers. They used to offer the prayer before the Khutba and then they used to deliver the Khutba afterwards. Once the Prophet I came out (for the ‘Id prayer) as if I were just observing him waving to the people to sit down. He, then accompanied by Bilal, came crossing the rows till he reached the women. He recited the following verse: ‘O Prophet! When the believing women come to you to take the oath of fealty to you . . . (to the end of the verse) (60.12).’ After finishing the recitation he said, “O ladies! Are you fulfilling your covenant?” None except one woman said, “Yes.” Hasan did not know who was that woman. The Prophet said, “Then give alms.” Bilal spread his garment and said, “Keep on giving alms. Let my father and mother sacrifice their lives for you (ladies).” So the ladies kept on putting their Fatkhs (big rings) and other kinds of rings in Bilal’s garment.” Abdur-Razaq said, ” ‘Fatkhs’ is a big ring which used to be worn in the (Pre-lslamic) period of ignorance.

Volume 2, Book 15, Number 96:

Narrated Aiyub:

Hafsa bint Sirin said, “On Id we used to forbid our girls to go out for ‘Id prayer. A lady came and stayed at the palace of Bani Khalaf and I went to her. She said, ‘The husband of my sister took part in twelve holy battles along with the Prophet and my sister was with her husband in six of them. My sister said that they used to nurse the sick and treat the wounded. Once she asked, ‘O Allah’s Apostle! If a woman has no veil, is there any harm if she does not come out (on ‘Id day)?’ The Prophet said, ‘Her companion should let her share her veil with her, and the women should participate in the good deeds and in the religious gatherings of the believers.’ ” Hafsa added, “When Um-‘Atiya came, I went to her and asked her, ‘Did you hear anything about so-and-so?’ Um-‘Atlya said, ‘Yes, let my father be sacrificed for the Prophet (p.b.u.h). (And whenever she mentioned the name of the Prophet she always used to say, ‘Let my father be’ sacrificed for him). He said, ‘Virgin mature girls staying often screened (or said, ‘Mature girls and virgins staying often screened–Aiyub is not sure as which was right) and menstruating women should come out (on the ‘Id day). But the menstruating women should keep away from the Musalla. And all the women should participate in the good deeds and in the religious gatherings of the believers’.” Hafsa said, “On that I said to Um-‘Atiya, ‘Also those who are menstruating?’ ” Um-‘Atiya replied, “Yes. Do they not present themselves at ‘Arafat and elsewhere?”.

Volume 2, Book 15, Number 97:

Narrated Um-‘Atiya:

We were ordered to go out (for ‘Id) and also to take along with us the menstruating women, mature girls and virgins staying in seclusion. (Ibn ‘Aun said, “Or mature virgins staying in seclusion).” The menstruating women could present themselves at the religious gathering and invocation of Muslims but should keep away from their Musalla.

Volume 2, Book 15, Number 98:

Narrated Ibn ‘Umar:

The Prophet (p.b.u.h) used to Nahr or slaughter sacrifices at the Musalla (on ‘Id-ul-Adha).

Volume 2, Book 15, Number 99:

Narrated Al-Bara’ bin ‘Azib:

On the day of Nahr Allah’s Apostle delivered the Khutba after the ‘Id prayer and said, “Anyone who prayed like us and slaughtered the sacrifice like we did then he acted according to our (Nusuk) tradition of sacrificing, and whoever slaughtered the sacrifice before the prayer, then that was just mutton (i.e. not sacrifice).” Abu Burda bin Naiyar stood up and said, “O Allah’s Apostle! By Allah, I slaughtered my sacrifice before I offered the (Id) prayer and thought that today was the day of eating and drinking (non-alcoholic drinks) and so I made haste (in slaughtering) and ate and also fed my family and neighbors.” Allah’s Apostle said, “That was just mutton (not a sacrifice).” Then Abu Burda said, “I have a young she-goat and no doubt, it is better than two sheep. Will that be sufficient as a sacrifice for me?” The Prophet replied, “Yes. But it will not be sufficient for anyone else (as a sacrifice), after you.”

Volume 2, Book 15, Number 100:

Narrated Anas bin Malik:

Allah’s Apostle .~ offered the prayer on the day of Nahr and then delivered the Khutba and ordered that whoever had slaughtered his sacrifice before the prayer should repeat it, that is, should slaughter another sacrifice. Then a person from the Ansar stood up and said, “O Allah’s Apostle! because of my neighbors (he described them as being very needy or poor) I slaughtered before the prayer. I have a young she-goat which, in my opinion, is better than two sheep.” The Prophet gave him the permission for slaughtering it as a sacrifice.

Volume 2, Book 15, Number 101:

Narrated Jundab:

On the day of Nahr the Prophet offered the prayer and delivered the Khutba and then slaughtered the sacrifice and said, “Anybody who slaughtered (his sacrifice) before the prayer should slaughter another animal in lieu of it, and the one who has not yet slaughtered should slaughter the sacrifice mentioning Allah’s name on it.”

Volume 2, Book 15, Number 102:

Narrated Jabir bin ‘Abdullah:

On the Day of ‘Id the Prophet used to return (after offering the ‘Id prayer) through a way different from that by which he went.

Volume 2, Book 15, Number 103:

Narrated ‘Urwa on the authority of ‘Aisha:

On the days of Mina, (11th, 12th, and 13th of Dhul-Hijjah) Abu Bakr came to her while two young girls were beating the tambourine and the Prophet was lying covered with his clothes. Abu Bakr scolded them and the Prophet uncovered his face and said to Abu Bakr, “Leave them, for these days are the days of ‘Id and the days of Mina.” ‘Aisha further said, “Once the Prophet was screening me and I was watching the display of black slaves in the Mosque and (‘Umar) scolded them. The Prophet said, ‘Leave them. O Bani Arfida! (carry on), you are safe (protected)’.”

Volume 2, Book 15, Number 104:

Narrated Ibn ‘Abbas:

The Prophet went out and offered a two Rakat prayer on the Day of ‘Id ul Fitr and did not offer any other prayer before or after it and at that time Bilal was accompanying him.

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