Intention and du’aa’ during prayer

My question is on the intention during regular prayer. What should one be thinking during his prayer, the glorification of Allah? The reason I ask is that for some reason I remember reading a hadith that says you should always be asking from Allah during your prayer. Is this true, and if it is how does one go about doing that, by thought or by saying something during the prayer? May Allah be pleased with what you are doing.

Praise be to Allaah.

The intention is a condition of prayer, which is essential for the prayer to be valid. The shar’i definition of the intention is: “Deciding to do an act of worship in order to draw closer to Allaah.” This definition includes two meanings:

1 – The intention to do the action. This distinguishes acts of worship from other actions, and distinguishes acts of worship from one another. So one has the intention that these movements are the prescribed prayer, and decides whether it is fard (obligatory) or naafil.

2 – The intention with regard to whom it is done for. This means that by doing this action one is seeking the pleasure of Allaah and nothing else.

The site of this intention is the heart. By simply deciding in his heart to do this action, a person has made his intention. Hence it is not prescribed to speak the intention out loud when one wants to do the action. Rather speaking the intention out loud is a kind of innovation that was not narrated in the Book of Allaah or in the Sunnah of His Prophet (salla Allaho 3alayhi wasallam), nor was it narrated from any of his Sahaabah (radiyAllaho 3anhumaa). See al Sharh al Mumti’, 2/283. For more information please see question no. 13337.

With regard to what a person should think about during the prayer, he should focus on the greatness of his Lord before Whom he is honoured to stand. So he should stand before Him properly, with humility and veneration. He should think about what it is prescribed for him to say in every part of the prayer. When he is standing he should ponder the meaning of what he is reciting from the Qur’aan. When bowing he should think about the meaning of the dhikr he is reciting, and the same when prostrating and in other parts of the prayer. He should also strive in all parts of the prayer to recite the athkaar and ad3iyah that were narrated from the Prophet (salla Allaho 3alayhi wasallam). With regard to du’aa’ in the sense of asking Allaah for what one needs of the good things in this world and in the Hereafter, the time to do that is when prostrating, after reciting the prescribed dhikr, because the Prophet (salla Allaho 3alayhi wasallam) said: “I have been forbidden to recite Qur’aan when bowing and prostrating. As for rukoo’ (bowing), glorify your Lord therein, and as for sujood (prostration), strive in du’aa’, for then it is more likely that your Lord will answer you.” (Narrated by Muslim, 738).

With regard to what is mentioned in the question, that it is narrated in some ahaadeeth that we have to call upon Allaah throughout the prayer, none of the reputable scholars has mentioned this or referred to it. Perhaps you have understood from the definition of some scholars that salaah (prayer) means du’aa’ (supplication), and this is the meaning that you mentioned.

Or perhaps you have heard some scholars saying that salaah is all du’aa’. By this they were referring to the second category of du’aa’, for some of the scholars divided du’aa’ into two categories:

1 – Du’aa’ in the sense of asking, which means asking Allaah for one’s needs; and
2 – Du’aa’ in the sense of worship, which means worshipping Allaah in the ways that He has prescribed, by means of various acts of worship such as prayer, fasting and zakaah. What this means is that these acts of worship include asking from Allaah, is if one is saying, “O Allaah accept this from me” or “Reward me for this act of worship by granting me forgiveness, admission to Paradise and salvation from Hell,” etc. All of prayer is considered to be du’aa’ in this sense.

Hence our advice to all Muslims is to adhere to the Sunnah of the greatest of Messengers (salla Allaho 3alayhi wasallam) throughout the prayer, following his command: “pray as you have seen me praying.” (Narrated by al Bukhaari, 631). They should ponder the meanings of what they recite from the Qur’aan, and the athkaar they recite, so that they may fulfil the greater purpose of prayer which is, as Allaah explained:

“and perform As Salaah (Iqaamat as Salaah). Verily, As Salaah (the prayer) prevents from Al Fahshaa’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)”

[al ‘Ankaboot 29:45 – interpretation of the meaning]

You will find an abbreviated description of the prayer of the Prophet (salla Allaho 3alayhi wasallam) in Question no. 13340. We ask Allaah to guide us all..Ameen.

IslamQA

Shaykh Muhammed Saalih Al Munajjid

What is the significance of the Prophet's Birthday and when and how is it celebrated?

Praise be to Allaah.

Firstly, Muhammad (salla Allaho 3alayhi wasallam) is the Messenger of Allaah to all of mankind, the one through whom Allaah leads people from darkness into light, from misguidance to guidance. Please see question no. 11575. Perhaps this question is the start of your research into the religion of Islam and your attempt to learn more and read widely about it. Try to find a translation of the meanings of the Qur’aan so that you can learn more about this pure monotheistic religion. No doubt our joy will be multiplied if you become our sister in Islam by entering this religion.

Secondly, acts of worship in Islam are based on an important principle, which is that no one is permitted to worship Allaah in any way except that which Allaah has prescribed in his Book or which was taught by His Messenger Muhammad (salla Allaho 3alayhi wasallam). Whoever worships Allaah by doing something that Allaah and His Messenger have not enjoined, Allaah will not accept that from him. The Prophet (salla Allaho 3alayhi wasallam) told us of that, as it was narrated that ‘Aa’ishah (radiyAllaho 3anhaa) said: “The Messenger of Allaah (salla Allaho 3alayhi wasallam) said: ‘Whoever innovates something in this matter of ours [i.e., Islam] that is not part of it will have it rejected.’” (Narrated by al Bukhaari, Kitaab al Sulh, 2499).

Acts of worship include festivals. Allaah has prescribed two festivals or Eids for us to celebrate, and it is not permissible for us to celebrate any others. (Please see question no. 486).

With regard to celebrating the day on which the Prophet (salla Allaho 3alayhi wasallam) was born, it should be noted that he (salla Allaho 3alayhi wasallam) did not tell us to celebrate this day, and he himself (salla Allaho 3alayhi wasallam) did not celebrate it, nor did his companions (radiyAllaho 3anhumaa). They loved the Prophet (salla Allaho 3alayhi wasallam) far more than we do, yet despite that they did not celebrate this day. Hence we do not celebrate this day, in obedience to the command of Allaah Who has commanded us to follow the commands of His Prophet. Allaah says (interpretation of the meaning):

“And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it)” [al Hashr 59:7]

And the Prophet (salla Allaho 3alayhi wasallam) said: “I urge you to adhere to my Sunnah [way] and the way of the Rightly-Guided khaleefahs. Adhere to it and cling tightly to it. And beware of newly-invented matters [in religion], for every newly-invented matter is an innovation and every innovation is a going-astray.” (Narrated by Abu Dawood, al Sunnah, 3991; classed as saheeh by al Albaani in Saheeh Abi Dawood, no. 3851).

The extent to which a person loves the Messenger of Allaah (salla Allaho 3alayhi wasallam) is to be seen in how he follows him with regard to all that he commanded or forbade. That includes following him in not celebrating the day on which he was born. See question no. 5219, 10070.

Whoever wants to venerate the day on which the Prophet (salla Allaho 3alayhi wasallam) was born should follow the alternative that is based on Islamic evidence, which is that one should fast on Mondays, not just the day that he was born but every Monday.

It was narrated from Abu Qutaadah al Ansaari (radiyAllaho 3anh) that the Messenger of Allaah (salla Allaho 3alayhi wasallam) was asked about fasting on Mondays. He said, “On that day I was born and on that day the Revelation came to me.” (Narrated by Muslim, 1978). On Thursdays deeds are taken up and shown to Allaah.

Conclusion: celebrating the Prophet’s birthday was not prescribed by Allaah or by the Messenger of Allaah (salla Allaho 3alayhi wasallam), so it is not permissible for the Muslims to celebrate his birthday, in obedience to the command of Allaah and the command of His Prophet (salla Allaho 3alayhi wasallam).

We ask Allaah to guide you to the Straight Path.

And Allaah knows best.

IslamQA

Shaykh Muhammad Salih Al Munajjid

Mawlid al Nabi

Why do some people accept and some unaccept the celebration of the Prophet? What is your opinion?

Praise be to Allaah.

There is nothing in the Qur’aan to say that we should celebrate the Mawlid or birthday of the Prophet (salla Allaho 3alayhi wasallam). The Prophet himself (salla Allaho 3alayhi wasallam) did not do this or command anyone to do it, either during his lifetime or after his death. Indeed, he told them not to exaggerate about him as the Christians had exaggerated about Jesus (3alayhi salaam). He said: “Do not exaggerate about me as the Christians exaggerated about the son of Maryam. I am only a slave, so say, ‘The slave of Allaah and His Messenger.’” (Reported by al Bukhaari).

What has been reported is that the Prophet (salla Allaho 3alayhi wasallam) made the day of his birth a day of worship, which is different to celebration. He was asked about fasting on Mondays, and he said: “That is the day on which I was born and the day on which I was entrusted with the Mission or when I was first given Revelation.” (Reported by Muslim, al Nisaa’i and Abu Dawood).

Moreover, we know that the Sahaabah (radiyAllaho 3anhumaa) were the people who loved the Prophet most. Was it reported that Abu Bakr, who was the closest of people to him and the one who loved him the most, celebrated the birthday of the Prophet (salla Allaho 3alayhi wasallam)? Was it reported that ‘Umar, who ruled for twelve years, or ‘Uthmaan, did this? Was it reported that ‘Ali, his relative and foster son, did this? Was it reported that any of the Sahaabah did this? No, by Allaah! Is it because they were not aware of its importance, or did they not truly love the Prophet (salla Allaho 3alayhi wasallam)? No one would say such a thing except one who has gone astray and is leading others astray.

Did any of the imaams – Abu Haneefah, Maalik, al Shaafi’i, Ahmad, al Hasan al Basri, Ibn Seereen – do this or command others to do it or say that it was good? By Allaah, no! It was not even mentioned during the first and best three centuries. The Prophet (salla Allaho 3alayhi wasallam) said in a saheeh hadeeth: “The best of mankind are my generation (or my century), then those who come after them, then those who come after them. Then there will come a people who will not care if their testimony comes before their oath or vice versa (i.e., they will not take such matter seriously).” (Reported by al Bukhaari, Muslim and al Tirmidhi). The celebration of the Prophet’s birthday appeared many centuries later, when many of the features of true religion had vanished and bid’ah had become widespread.

Thus this celebration became a sign of one’s love for the Prophet (salla Allaho 3alayhi wasallam)? But can it be possible that the Sahaabah, the imaams and the people of the best three centuries were unaware of it, and it was only those who came later who were aware of its importance?! What the Qur’aan tells us is that love of the Prophet (salla Allaho 3alayhi wasallam) is demonstrated by following the guidance he brought. Allaah says (interpretation of the meaning):

“Say (O Muhammad): ‘If you (really) love Allaah, then follow me, Allah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful.

Say: ‘Obey Allaah and the Messenger.’ But if they turn away, then Allaah does not like the disbelievers." [Aal ‘Imraan 3:31-32]

The first aayah explains that love is just a claim, but the proof of sincerity is following what the Prophet (salla Allaho 3alayhi wasallam) brought. The second aayah reaffirms the importance and necessity of obeying Allaah and His Messenger. Hence Allaah ended the aayah with a very stern warning in which those who refuse to obey are described as kaafirs, and Allah does not love the disbelievers. We ask Allaah to keep us safe from that. The Prophet salla Allaho 3alayhi wasallam) told us of the danger of not obeying him, and the danger of adding to what he brought. The celebration of Mawlid or his birthday is indeed an addition to what he brought – as all the scholars agree. He said: “The best of speech is the Book of Allaah, and the best of guidance is the guidance of Muhammad. The most evil of things are those which are newly-invented (in religion), and every innovation is a going astray.” (Reported by Muslim and al Nisaa’i).

We ask Allaah to protect us from bid’ah and to bless us by helping us to follow. Allaah knows best. May Allaah bless our Prophet Muhammad.

Islam Q&A
Shaykh Muhammad Salih Al Munajjid

Women of Paradise: The black woman
Paradise is for believing men and women

We often hear speakers in Friday prayer or in admonitions talking about Paradise and all of us find our hearts, minds and thoughts tuned on to that 'frequency'. However, majority of the speakers talk about Paradise as if it were a house for men only. Reality is not like that. Paradise is for the believing men and women. The only price for it is sound belief in Allaah, love of Allaah and His Messenger salla Allaho 3alayhi wasallam, and obedience to Allaah and His Messenger salla Allaho 3alayhi wasallam.

In what follows are the glad tidings given by the Messenger of Allaah salla Allaho 3alayhi wasallam, to some of the women among his companions.

Narrated 'Aisha radhiya Allaahu anha: "I did not feel jealous of any of the wives of the Prophet as much as I did of Khadija (although) she died before he married me, for I often heard him mentioning her, and Allaah had told him to give her the good tidings that she would have a palace of Qasab (i.e. pipes of precious stones and pearls in Paradise), and whenever he slaughtered a sheep, he would send her women-friends a good share of it." [Sahih al Bukhaari]

Anas reports that the Messenger of Allaah, salla Allaho 3alayhi wasallam, said: "The best women of mankind are four: Mariam daughter of `Imraan, Assiya wife of Pharaoh, Khadija daughter of Khuwailid, and Fatima the daughter of the Messenger of Allaah."[al Bukhaari and Muslim]

Narrated Abu Huraira:" Jibreel (Gabriel) came to the Prophet and said, 'O Allaah's Apostle! This is Khadija coming to you with a dish having meat soup (or some food or drink). When she reaches you, greet her on behalf of her Lord (i.e. Allaah) and on my behalf, and give her the glad tidings of having a Qasab (palace in Paradise) wherein there will be neither any noise nor any fatigue (trouble).' [al Bukhaari]

Narrated 'Ata bin Abi Rabah: Ibn 'Abbas said to me, 'Shall I show you a woman of the people of Paradise?' I said, 'Yes.' He said, 'This black woman came to the Prophet and said, 'I get attacks of epilepsy and my body becomes uncovered; please invoke Allaah for me.' The Prophet said (to her), 'If you wish, be patient and you will have (enter) Paradise; and if you wish, I will invoke Allaah to cure you.' She said, 'I will remain patient,' and added, 'but I become uncovered, so please invoke Allaah for me that I may not become uncovered.' So he invoked Allaah for her.' [al Bukhaari]

The aforementioned ahadeeth clearly state the stature of some of the women given the glad tidings of Jannah (Paradise). What can the women of today do in order to achieve that pinnacle of success, Paradise?

To do so one MUST learn how these women lived, how they behaved, how they spoke, how they dressed, how they walked, etc. In this issue of al Mu'minah we will try to learn from the black woman mentioned in the last Hadith, insha'Allaah. The black woman is not even known by her name, or her exact whereabouts, rather she is known by her deeds, her faith, her modesty, her chastity, and for her being an inmate of Paradise. And, in the end, that is what matters most. When Abdullah Ibn Abbas radiyAllahu 3anhu said 'this black woman', he did not mean to point at her race or to belittle her in any way. Indeed, but he meant to teach the people around him a great principle of Islam which is mentioned in the verse, [in the meaning of] :

"O people! We have created you from a man and a woman and made you into peoples and tribes so that you may know each other, verily the most honorable among you in the sight of Allaah are the most pious."

The same principle is mentioned in the Hadith:

'Allaah does not look at your pictures (shapes) and bodies but He looks at your hearts (and your deeds).' [Muslim]

She (the black woman) was physically sick, yet she sought cure in the du`aa of the Messenger of Allaah, salla Allaho 3alayhi wasallam. She knew that the one who cures, ash-Shaafee, is Allaah, and Allaah would answer the du`aa of His Messenger salla Allaho 3alayhi wasallam. We conclude from that that du`aa heals all diseases be they of the body or of the heart. When commenting on this hadith, al Haafidh Ibn Hajar said:

'It is inferred from this hadith that the cure of diseases through du`aa and supplication to Allaah (wa al iltijaa' ilaa Allaah) is the most successful way of healing, but this cannot be fulfilled unless two conditions are satisfied: pure intention and sincere trust in the effectiveness of the du`aa, and righteousness and reliance on Allaah.'

The fact that the Prophet salla Allaho 3alayhi wasallam said:

'If you wish, be patient and you will have (enter) Paradise' is a proof for the virtue and reward of patience during sickness. In another hadith, he, salla Allaho 3alayhi wasallam, says:

'Whenever a hardship affects the Muslim, he will be forgiven for it even when he is picked by a spike.' [Muslim]

And in another hadith, also narrated by Muslim, Ummu as Sa'ib cursed fever, to which the Prophet salla Allaho 3alayhi wasallam told her:

"Do not curse fever, for it takes away the sins like the blaze [fire] takes away the impurities of iron."

The black women preferred the suffering of this world to getting the eternal reward of Paradise! She suffered from sickness, yet her pain and discomfort did not force her to forego pleasing Allaah! And no matter who one is, if one is in the path of Allaah, one will encounter difficulties, because Paradise is rounded by hardships. If things are easy and life is rosy, then one must check oneself; are we following the true Islam? Especially in this western environment it may be difficult for a young woman to wear the dress of modesty, the hijab (even though it is mandatory), not to talk to men and keep away from them (which is also mandatory), except if necessary.

All these may be difficult to achieve for some in the beginning, but when one overcomes herself for the sake of Allaah, then all the other obstacles become baseless. So, how to overcome oneself? By knowing Allaah by His names and attributes; by loving and obeying Allaah and His Messenger, salla Allaho 3alayhi wasallam; and then the help of Allaah will come, insha Allaah. She (the black woman) preferred being patient, but could not tolerate that her honor, her modesty and her chastity be damaged or even touched, nor that any part of her body be uncovered, though she had no control over it. Indeed she was a real slave and servant of Allaah; she was a faithful, a believer, a Muslimah, a righteous and pious woman, a truthful woman, and she was loyal to Allaah and His Messenger, salla Allaho 3alayhi wasallam. Not only having these awe-inspiring qualities, she was also a wise and a great woman, as her memorable words rang:

'... but I become uncovered, so please invoke Allaah for me that I may not become uncovered.'

If words are to be written in Gold, these words should be written in gold.

Remember this simple equation:

Iman + Suffering + Patience = Paradise

It can also be inferred that the righteous Muslim woman inherently loves to be covered, loves modesty and chastity and hates revealing her body and her beauty. The black woman, radhiya Allaahu `anha could sustain being so sick but could not bear to be uncovered in front of people.

The issue, one must understand, is not of black or white or Arab or non-Arab, rich or poor, noble[with lineage] or not, it is rather of a creed so deeply rooted in the hearts of Muslims like blood flows in the arteries and veins of people. They are those who are totally committed to Islam. Fourteen Hundred years of history showed that Muslim women could sustain hunger, poverty, sickness but could never sustain disobeying Allaah. The wife would tell her husband when leaving for work:

'Fear Allaah in us, for we can sustain hunger and thirst but we cannot sustain Hell fire [i.e. do not acquire unlawful earning].'

Dear sisters, ask yourself what made Khadija radiyAllaahu 3anha be greeted by Allaah Sub7aanahu wa Ta3aala and by Jibreel 3alayhi salaam. Ask yourself what made Khadija be rewarded a Palace in Jannah as no one can imagine. Reading the biography of Khadija and others like her in greatness, one would wish to be at their service; to carry their shoes, wash their clothes, to serve them in any possible way and get du`aa from them. It is sad that we just don't know the great personalities of this Ummah. If only we strive to study the lives of the righteous that preceded us, we would find in them immense guidance for our existence, and if we know them and follow them we could be in the forefront of mankind..

It is said, Imaan (faith) is not by hope, it is rather what occurs in the heart and is proved by the deeds [maa waqa`a fil qalbi wa saddaqahul `amal].' We leave you to think about this and pray to Allaah to make us all among the dwellers of Paradise and to bestow upon us the faith and the patience that lead us to Paradise. And to bless the present Muslim Ummah with many women like the black woman, radiyAllaahu 3anha, who help us focus on the straight path

Acknowledgment: Some of the ideas were expressed in an article written by Haled Abu Sail which appeared in the Da`wah magazine, Iss. 1514, page 32.

Means of helping oneself to lower one’s gaze

My question involves a complicated issue. Here in Canada, there is a lack of morals, people, women espically wear almost no clothing. My problem is that I cannot stop looking at these so called clothed women. I know that marriage is obligitory upon me, other than moving to a Muslim country(which I cannot do right now), what, if any advice could you help me in dealing with this problem.

Praise be to Allaah.

We have said here many times that it is not permissible for one who has no legitimate shar’i excuse to remain in the kaafir lands. This land is filled with kufr, immorality and sin, and people there deviate from the fitrah (sound innate human nature) with which Allaah has created them. One of the immoral actions that are widespread in those countries is immoral and wanton display (tabarruj), whereby women hardly wear anything that covers them, as the questioner has said.

This situation leads to haraam things and major sins, including mixing, touching and zina (unlawful sexual relationships), all of which stem from looking.

Sharee’ah came to forbid the ways that lead to immorality, one of which is looking at non-mahram women.

1 – Allaah says (interpretation of the meaning):

“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts)”

[al Noor 24:30]

Imaam Ibn Katheer said:

This is a command from Allaah to His believing slaves to lower their gaze and refrain from looking at that which is forbidden to them. So they should not look at anything except that which they are permitted to look at, and they should lower their gaze and refrain from looking at forbidden things. If it so happens that a person’s gaze accidentally falls upon something forbidden, he should quickly avert his gaze.

Tafseer Ibn Katheer, 3/282

2 – Allaah says (interpretation of the meaning):

“And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts”

[al Ahzaab 33:53]

3 – It was narrated that Jareer ibn ‘Abd Allaah said: “I asked the Messenger of Allaah (salla Allaho 3alayhi wasallam) about a sudden glance, and he commanded me to avert my gaze.”

(Narrated by Muslim, 2159)

al Nawawi said:

What is meant by a “sudden glance” is when a person’s glance unintentionally falls upon a non-mahram woman. There is no sin on him for the first glance, but he must avert his gaze immediately. If he averts his gaze immediately there is no sin on him, but if he continues looking, then he will be a sinner, because of this hadeeth, for the Prophet (salla Allaho 3alayhi wasallam) commanded him to avert his gaze, and Allaah says (interpretation of the meaning):

“Tell the believing men to lower their gaze (from looking at forbidden things)”

[al Noor 24:30]

Men must lower their gaze and refrain from looking at them in all circumstances, unless that is for a valid shar’i reason, such as giving testimony, medical treatment, wanting to propose marriage, buying a slave woman, engaging in financial transactions such as buying and selling, etc. In all these cases it is permissible to look as much as is needed, and no more.

And Allaah knows best.

Sharh Muslim, 14/139

Secondly:

There are means which help a person to lower his gaze, and we ask Allaah to help you to do them:

1 – Bearing in mind the fact that Allaah is watching you, that He sees you and is with you (by His knowledge) wherever you go. It may be a secretive glance of which your neighbour is unaware, but Allaah knows of it. Allaah says (interpretation of the meaning):

“Allaah knows the fraud of the eyes, and all that the hearts conceal”

[Ghaafir 40:19]

2 – Seeking the help of Allaah, beseeching Him and calling upon Him (du’aa’). Allaah says (interpretation of the meaning):

“And your Lord said: Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation).”

[Ghaafir 40:60]

3 – You should know that every blessing you enjoy comes from Allaah, and requires that you should give thanks. Part of the gratitude for the blessing of sight means that you should protect it from looking at that which Allaah has forbidden. Is there any reward for good, other than good? [al Rahmaan 55:60] Allaah says (interpretation of the meaning):

“And whatever of blessings and good things you have, it is from Allaah”

[al Nahl 16:53]

4 – Striving with your self and training yourself to lower your gaze and be patient in doing so, and not giving up. Allaah says (interpretation of the meaning:

“As for those who strive hard in Us (Our Cause), We will surely guide them to Our paths (i.e. Allaah’s religion — Islamic Monotheism)”

[al ‘Ankaboot 29:69]

The Prophet (salla Allaho 3alayhi wasallam) said: “Whoever seeks to be chaste, Allaah will make him chaste, and whoever seeks to be independent of means, Allaah will make him independent of means, and whoever strives to be patient, Allaah will make him patient…” (Narrated by al Bukhaari, 1400)

5 – Avoiding places where a person feels he will be exposed to the temptation of looking, if he can manage to avoid them, such as going to marketplaces or malls, and sitting in the street. The Prophet (salla Allaho 3alayhi wasallam) said: “Beware of sitting in the street.” They said, “We have no alternative; that is where we sit and talk.” He said, “If you insist on sitting there, then give the street its rights.” They said, “What are the rights of the street?” He said, “Lowering the gaze and refraining from causing offence…” (Narrated by al-Bukhaari, 2333; Muslim, 2121).

6 – You should realize that you have no choice in this matter, regardless of what the circumstances are and no matter how great the temptation or motive to do evil, and no matter what emotions and overwhelming desires stir in your heart. You must lower your gaze and refrain from looking at haraam things in all places and at all times. You cannot use excuses such as the environment being corrupt or justify your mistakes by saying that there is a lot of temptation around. Allaah says (interpretation of the meaning):

“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”

[al Ahzaab 33:36]

7 – Doing a lot of naafil acts of worship, because doing a lot of them whilst also regularly doing obligatory acts of worship is a means of protecting one's physical faculties. According to a hadeeth qudsi, Allaah said: “… and My slave continues to draw close to Me with supererogatory (naafil) works so that I shall love him. And when I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask (something) of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.” (al Bukhaari, 6137)

8 – Remembering that the earth on which sin is committed will bear witness. Allaah says:

“That Day it will declare its information (about all that happened over it of good or evil)”

[al Zalzalah 99:4]

9 – Remembering the angels who are recording your deeds. Allaah says (interpretation of the meaning):

“But verily, over you (are appointed angels in charge of mankind) to watch you,

Kiraaman (Honourable) Kaatibeen —writing down (your deeds),

They know all that you do”

[al Infitaar 82:10-12]

10 – Bearing in mind some of the texts which forbid letting the gaze wander freely, such as the verse in which Allaah says (interpretation of the meaning):

“Tell the believing men to lower their gaze (from looking at forbidden things)”

[al Noor 24:30]

11 – Avoiding looking unnecessarily, so that you only look at what you need to look at, and you do not let your gaze wander right and left so that it falls upon something the effects and fitnah of which cannot be got rid of quickly.

12 – Marriage, which is one of the most effective remedies. The Prophet (salla Allaho 3alayhi wasallam) said: “Whoever can afford it, let him get married, for it is more effective in lowering the gaze and in guarding one’s chastity. And whoever cannot afford it, let him fast, for it will be a shield for him.” (Narrated by al Bukhaari, 1806; Muslim, 1400).

13 – Fasting – because of the hadeeth quoted above.

14 – Doing obligatory acts of worship as Allaah has commanded, such as prayer. Allaah says (interpretation of the meaning):

“Verily, As Salaah (the prayer) prevents from Al Fahshaa’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)”

[al ‘Ankaboot 29:45]

15 – Remembering al hoor al ‘ayn, which will give you a motive to be patient in avoiding that which Allaah has forbidden, hoping to get al hoor al ‘ayn. Allaah says (interpretation of the meaning):

“Companions of Equal Age ”

[al Naba’ 78:33]

And the Prophet (salla Allaho 3alayhi wasallam) said: “… If a woman of the people of Paradise were to look out over the people of this earth, it would light up everything in between and fill it with fragrance, and the veil of her head is better than this world and everything in it.” (Narrated by al Bukhaari, 2643).

16 – Bearing in mind the shortcomings of the one who is looked at and the filth and waste material they carry in their gut.

17 – Being ambitious and focusing on nobler things.

18 – Checking on yourself from time to time and striving to make yourself lower your gaze whilst realizing that everyone makes mistakes.

19 – Thinking of the pain and regret that will result from this looking, and the effects of letting one’s gaze wander.

20 – Understanding the benefits of lowering one's gaze, as mentioned above.

21 – Bringing up this topic in meetings and gatherings, and explaining its dangers.

22 – Advising your relatives, telling them not to wear clothes that attract attention and show their attractions, such as how they dress, wearing bright colours, how they walk, speaking too softly, etc.

23 – Warding off passing thoughts and whispers from the Shaytaan before they take hold and are acted upon. Whoever lowers his gaze after the first glance will be saved from innumerable problems, but if he keeps looking he cannot be certain that seeds that will be difficult to remove will not be planted in his heart.

25 – Being afraid of a bad end, and of feeling regret at the point of death.

26 – Keeping company with good people, because you are naturally affected by the characteristics of the people you mix with, and a person will follow the way of his close friend, and a friend will pull you to follow his way.

27 – Knowing that the zina of the eye is looking, and that should be sufficient to put you off.

Adapted from an essay entitled Ghadd al-Basr (Lowering the Gaze) by a student of sharee’ah.

And Allaah knows best.

IslamQA

Conditions of righteous deeds

When does Allaah accept the deeds of His slave? What are the conditions that an action must meet in order to be righteous and accepted by Allaah?

Praise be to Allaah.

An action cannot be regarded as an act of worship unless it meets two conditions, namely perfect love and perfect humility. Allaah says (interpretation of the meaning):

“But those who believe, love Allaah more (than anything else)”

[al Baqarah 2:165]

“and they used to call on Us with hope and fear, and used to humble themselves before Us” [al Anbiya’ 21:90]

If this is understood, then one will realize that worship is only accepted from a Muslim who believes in Allaah alone (Tawheed), as Allaah says of the kuffaar:

“And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust”

[al Furqaan 25:23 – interpretation of the meaning]

In Saheeh Muslim (214) it is narrated that ‘Aa’ishah (radiyAllaho 3anhaa) said: “I said, ‘O Messenger of Allaah, during the Jaahiliyyah Ibn Jud’aan used to uphold ties of kinship and feed the poor. Will that avail him anything?’ He said, ‘It will not avail him anything, because he never said one day, “O Lord forgive me my sins on the Day of Judgement,”’” – meaning that he did not believe in the resurrection or do good deeds hoping to meet Allaah.

Moreover, the Muslim’s worship will not be accepted unless it meets two basic conditions:

1 – Sincerity of intention towards Allaah alone, which means that a person’s intention in all his words and actions, both outward and inward, is to do them for the sake of Allaah alone and no one else.

2 – The action must be in accordance with the laws which Allaah has enjoined and stated that He must be worshipped only in accordance with them. This is achieved by following the Prophet (salla Allaho 3alayhi wasallam) and the message he brought, and not going against that or introducing new acts of worship or new forms of worship which were not reported from him (peace and blessings of Allaah be upon him).

The evidence for these two conditions is to be found in the aayah (interpretation of the meaning):

“So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord” [al Kahf 18:110]

Ibn Katheer (may Allaah have mercy on him) said: “ ‘So whoever hopes for the Meeting with his Lord’ means His reward; ‘let him work righteousness’ means actions that are done for the sake of Allaah alone, with no partner or associate. These two factors form the basis for an acceptable deed: it must be done sincerely for the sake of Allaah alone, and it must be correct and in accordance with the sharee’ah of the Messenger of Allaah (salla Allaho 3alayhi wasallam).”

The more a person learns about his Lord and His names and attributes, the more sincere he will be in his intentions. The more he learns about his Prophet (salla Allaho 3alayhi wasallam), the more he will follow him. By having a sincere intention towards Allaah and by following His Messenger (salla Allaho 3alayhi wasallam) he will attain salvation in this world and in the Hereafter. We ask Allaah for success and salvation in this world and in the Hereafter.

Shaykh Muhammad Saalih Al Munajjid

Ruling on singling out ‘Ashoora for fasting

Is it permissible to fast ‘Aashoora’ only without fasting the day before or the day after?
Praise be to Allaah.

Shaykh al Islam [Ibn Taymiyah] said: Fasting the day of ‘Ashoora’ is expiation for one year, and it is not makrooh to single out this day for fasting.
Al Fataawa al Kubra, part 5.

In Tuhfat al Muhtaaj by Ibn Hajar al Haythami it says: There is nothing wrong with fasting ‘Aashoora’ on its own. Part 3, Baab Sawm al Tatawwu’.

The Standing Committee was asked this question and replied as follows:

It is permissible to fast the day of ‘Aashoora’ on its own, but it is better to fast the day before it or the day after it. This is the Sunnah that is proven from the Prophet (salla Allaho 3alayhi wasallam), as he said, “If I am still alive next year, I will certainly fast the ninth.” Narrated by Muslim, 1134.

Ibn ‘Abbaas (radiyAllaho 3anh) said: He meant, along with the tenth.

And Allaah is the Source of strength.

Al Lajnah al Daa’imah li’l Buhooth al ‘Ilmiyyah wa’l Ifta’, 11/401.

Islam Q&A

Recommendation to fast Taasoo’a’ with ‘Aashoorah

I want to fast ‘Aashoora’ this year, but some people told me that the Sunnah is to fast the day before as well (Taasoo’a’). Is there any report that this was the teaching of the Prophet (salla Allaho 3alayhi wasallam)?

Praise be to Allaah.

‘Abd Allaah ibn ‘Abbaas (radiyAllaho 3anh) said: When the Messenger of Allaah (salla Allaho 3alayhi wasallam) fasted on the day of ‘Aashoora and told the people to fast, they said, “O Messenger of Allaah, this is a day that is venerated by the Jews and Christians.” The Messenger of Allaah (salla Allaho 3alayhi wasallam) said, “Next year, if Allaah wills, we will fast on the ninth day.” But by the time the following year came, the Messenger of Allaah (salla Allaho 3alayhi wasallam) had passed away.

Narrated by Muslim, 1916.

Al Shaafa’i and his companions, Ahmad, Ishaaq and others said: It is mustahabb [recommended] to fast both the ninth and the tenth, because the Prophet (salla Allaho 3alayhi wasallam) fasted the tenth and intended to fast the ninth.

Based on this, there are different ways of fasting ‘Aashoora’, the least of which is to fast the tenth only, but it is better to fast the ninth as well. The more one fasts in Muharram, the better.

If one were to ask, what is the wisdom behind fasting the ninth as well as the tenth? The answer is:

Al Nawawi (ra7imahullah) said: The scholars among our companions and others said that there are several reasons for recommending fasting on the ninth day (Tasoo’a’):

1 – The intention behind it is to be different from the Jews who limit their fasting to the tenth day. This was narrated from Ibn ‘Abbaas.

2 – The intention was to join the fast of ‘Aashoora’ to another day, just as it is not allowed to fast on a Friday on its own [but it is allowed if one fasts the day before or the day after as well].

3 – The idea is to be on the safe side and make sure one is fasting on the tenth, in case the moon sighting was not accurate and what people think is the ninth is actually the tenth.

The strongest of these reasons is in order to be different from the People of the Book. Shaykh al Islam Ibn Taymiyah said: The Prophet (salla Allaho 3alayhi wasallam) forbade resembling the People of the Book in many ahaadeeth. For example, he said concerning ‘Aashoora’: “If I live until next year I will certainly fast the ninth.” Al Fataawa al Kubra, part 6.

Ibn Hajar (ra7imahullah) said, commenting on the hadeeth “If I live until next year I will certainly fast the ninth”:

His concern to fast the ninth may be understood as meaning that he would not limit himself to that, rather that he would add it to the tenth, either to be on the safe side, or to be different from the Jews and Christians, which is more likely to be correct; this is what may be understood from some of the reports narrated by Muslim.”

From Fath al Baari, 4/245.

Islam Q&A

The virtue of fasting ‘Aashoorah

I heard that fasting the day of ‘Ashoora’ expiates for the past year, is this true?

Does it expiate for everything, even major sins? What is the reason for venerating this day?

Praise be to Allaah.

Firstly:

Fasting the day of ‘Aashoora’ does expiate for the past year, because the Prophet (salla Allaho 3alaihi wasallam) said: “Fasting the day of ‘Arafah I hope Allaah will expiate thereby for the year before it and the year after it, and fasting the day of ‘Aashoora’ I hope Allaah will expiate thereby for the year that came before it.” Narrated by Muslim, 1162. This is by the bounty that Allaah bestows upon us, whereby fasting one day expiates for the sins of a whole year. And Allaah is the Owner of great bounty.

The Prophet (salla Allaho 3alaihi wasallam) used to be very keen to make sure he fasted on the day of ‘Aashoora’ because of its great status. It was narrated that Ibn ‘Abbaas (radiyAllaho 3anh) said: I never saw the Prophet (salla Allaho 3alaihi wasallam) so keen to make sure he fasted any day and preferring it over another except this day, the day of ‘Ashoora’, and this month – meaning Ramadaan. Narrated by al Bukhaari, 1867.

What is meant by being keen to make sure he fasted it is so as to earn its reward.

Secondly:

With regard to the reason why the Prophet (salla Allaho 3alaihi wasallam) fasted on the day of ‘Aashoora’ and urged the people to do likewise is mentioned in the hadeeth narrated by al Bukhaari (1865) from Ibn ‘Abbaas (radiyAllaho 3anh), who said: The Prophet (salla Allaho 3alaihi wasallam) came to Madeenah and saw the Jews fasting on the day of ‘Ashoora’. He said, “What is this?” They said, “This is a good day, this is the day when Allaah saved the Children of Israel from their enemy and Moosa fasted on this day.” He said, “We have closer to Moosa than you.” So he fasted on this day and told the people to fast.

The words “this is a good day” – according to a version narrated by Muslim, “This is a great day when Allaah saved Moosa and his people and drowned Pharaoh and his people.”

The words “so Moosa fasted on this day” – Muslim added in his report: “In gratitude to Allaah, so that is we fast on this day.”

According to another version narrated by al Bukhaari, “So we fast it out of respect for it.”

The words “and told the people to fast” – according to another version narrated by al Bukhaari, “He said to his companions, ‘You are closer to Moosa than them, so fast this day.”

Thirdly:

The expiation of sins that is achieved by fasting ‘Ashoora’ refers to minor sins; with regard to major sins, they need separate repentance.

Al Nawawi (ra7imahullah) said:

Fasting the day of ‘Arafaah expiates for all minor sins, in other words this brings forgiveness for all sins except for major sins.

Then he said:

Fasting the day of ‘Arafaah is an expiation for two years, and the day of ‘Aashoora is an expiation for one year, and if a person’s Ameen coincides with the Ameen of the angels, his previous sins will be forgiven… Each of the things mentioned may bring expiation. If he does something that expiates for minor sins he will be expiated, and if there are no minor or major sins, it will be recorded for him as good deeds and he will rise in status thereby… If there is one or more major sins and no minor sins, we hope that it will reduce his major sins. Al Majmoo’ Sharh al Muhadhdhab, part 6.

Shaykh al Islam Ibn Taymiyah (ra7imahullah) said: The expiation of purification, prayer, and fasting Ramadaan, ‘Arafah and ‘Aashoora’ applies to minor sins only. Al Fataawa al Kubra, part 5.

Islam Q&A

The virtue of observing naafil fasts in the month of Mu7arram

Is it Sunnah to observe a lot of naafil [supererogatory] fasts in the month of Muharram? Is there anything special about this month compared with other months?

Praise be to Allaah.

The month of Muharram is the first month of the Arabic year, and it is one of the four sacred months of Allaah. Allaah says (interpretation of the meaning):

“Verily, the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein”

[al Tawbah 9:36]

al Bukhaari (3167) and Muslim (1679) narrated from Abu Bakrah (radiyAllaho 3anh) that the Prophet (salla Allaho 3alayhi wasallam) said: “The division of time has turned to its original form which was current the day Allaah created the heavens and earth. The year consists of twelve months of which four are sacred: three consecutive months, Dhu’l Qa’dah, Dhu’l Hijjah and Muharram, and Rajab of Mudar which comes between Jumada and Sha’baan.”

It was proven from the Prophet (salla Allaho 3alayhi wasallam) that the best fasting after Ramadaan is fasting in the month of Muharram. It was narrated that Abu Hurayrah (radiyAllaho 3anh) said: The Messenger of Allaah (salla Allaho 3alayhi wasallam) said: “The best fasting after Ramadaan is the month of Allaah Muharram, and the best prayer after the obligatory prayer is prayer at night.” Narrated by Muslim, 1163.

With regard to the phrase “the month of Allaah”, mentioning the month in conjunction with Allaah is a sign of its great status. Al Qaari said: it seems that what is meant is all of the month of Muharram.

But it was proven that the Prophet (salla Allaho 3alayhi wasallam) did not fast any month in full apart from Ramadaan, so this hadeeth is to be understood as meaning that it is it is encouraged to fast a lot in the month of Muharram, not to fast the whole month.

And Allaah knows best.

Islam Q&A

How do the first ten days of the Month of Dhul Hijjah differ from other days of the year?

The first ten days of Dhu’l Hijjah:

Days of virtue and righteous deeds

Praise be to Allaah Who has created Time and has made some times better than others, some months and days and nights better than others, when rewards are multiplied many times, as a mercy towards His slaves. This encourages them to do more righteous deeds and makes them more eager to worship Him, so that the Muslim renews his efforts to gain a greater share of reward, prepare himself for death and supply himself in readiness for the Day of Judgement.

This season of worship brings many benefits, such as the opportunity to correct one’s faults and make up for any shortcomings or anything that one might have missed. Every one of these special occasions involves some kind of worship through which the slaves may draw closer to Allaah, and some kind of blessing though which Allaah bestows His favour and mercy upon whomsoever He will. The happy person is the one who makes the most of these special months, days and hours and draws nearer to his Lord during these times through acts of worship; he will most likely be touched by the blessing of Allaah and will feel the joy of knowing that he is safe from the flames of Hell. (Ibn Rajab, al Lataa’if, p.8)

The Muslim must understand the value of his life, increase his worship of Allaah and persist in doing good deeds until the moment of death. Allaah says (interpretation of the meaning):

"And worship your Lord until there comes unto you the certainty." [al Hijr 15:99]

The mufassireen (commentators) said: "‘The certainty’ means death."

Among the special seasons of worship are the first ten days of Dhu’l Hijjah, which Allaah has preferred over all the other days of the year. Ibn ‘Abbaas (radiyAllahu 3anhumaa) reported that the Prophet (salla Allaho 3alayhi wasallam) said: "There are no days in which righteous deeds are more beloved to Allaah than these ten days." The people asked, "Not even jihaad for the sake of Allaah?" He said, "Not even jihaad for the sake of Allaah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing." (Reported by al Bukhaari, 2/457).

Ibn ‘Abbaas (radiyAllahu 3anhumaa) also reported that the Prophet (salla Allaho 3alayhi wasallam) said: "There is no deed more precious in the sight of Allaah, nor greater in reward, than a good deed done during the ten days of Sacrifice." He was asked, "Not even jihaad for the sake of Allaah?" He said, "Not even jihaad for the sake of Allaah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing." (Reported by al Daarimi, 1/357; its isnaad is hasan as stated in al Irwaa’, 3/398).

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

You should know, my brother in Islaam, that the virtue of these ten days is based on many things:

Allaah swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit. Allaah says (interpretation of the meaning): "By the dawn; by the ten nights" [al Fajr 89:1-2].

Ibn ‘Abbaas, Ibn al Zubayr, Mujaahid and others of the earlier and later generations said that this refers to the first ten days of Dhu’l Hijjah.

Ibn Katheer said: "This is the correct opinion." (Tafseer Ibn Katheer, 8/413)

The Prophet (salla Allaho 3alayhi wasallam) testified that these are the best days of this world, as we have already quoted above from saheeh ahaadeeth.

The Prophet (salla Allaho 3alayhi wasallam) encouraged people to do righteous deeds because of the virtue of this season for people throughout the world, and also because of the virtue of the place - for the Hujjaaj (pilgrims) to the Sacred House of Allaah.

The Prophet (salla Allaho 3alayhi wasallam) commanded us to recite a lot of Tasbeeh ("Subhan Allaah"), Tahmeed ("Al hamdu Lillaah") and Takbeer ("Allaahu akbar") during this time.

‘Abdullaah ibn ‘Umar (radiyAllahu 3anhumaa) reported that the Prophet (salla Allaho 3alayhi wasallam) said: "There are no days greater in the sight of Allaah and in which righteous deeds are more beloved to Him than these ten days, so during this time recite a great deal of Tahleel ("La ilaaha ill Allaah"), Takbeer and Tahmeed." (Reported by Ahmad, 7/224; Ahmad Shaakir stated that it is saheeh).

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

These ten days include the days of sacrifice and of Hajj.

Question: What must the Muslim avoid during these ten days if he wants to offer a sacrifice?

The Sunnah indicates that the one who wants to offer a sacrifice must stop cutting his hair and nails and removing anything from his skin, from the beginning of the ten days until after he has offered his sacrifice, because the Prophet (salla Allaho 3alayhi wasallam) said: "When you see the new moon of Dhu’l Hijjah, if any one of you wants to offer a sacrifice, then he should stop cutting his hair and nails until he has offered his sacrifice." According to another report he said: "He should not remove (literally, touch) anything from his hair or skin." (reported by Muslim with four isnaads, 13/146)

The Prophet’s instruction here makes one thing obligatory and his prohibition makes another haraam, according to the soundest opinion, because these commands and prohibitions are unconditional and unavoidable. However, if a person does any of these things deliberately, he must seek Allaah’s forgiveness but is not required to offer (an extra) sacrifice in expiation; his sacrifice will be acceptable. Whoever needs to remove some hair, nails, etc. because it is harming him, such as having a broken nail or a wound in a site where there is hair, should do so, and there is nothing wrong with that. The state of ihraam is so important that it is permitted to cut one’s hair if leaving it will cause harm. There is nothing wrong with men or women washing their heads during the first ten days of Dhu’l Hijjah, because the Prophet (salla Allaho 3alayhi wasallam) only forbade cutting the hair, not washing it.

The wisdom behind this prohibition of the one who wants to offer a sacrifice from cutting his hair etc., is so that he may resemble those in ihraam in some aspects of the rituals performed, and so that he may draw closer to Allaah by offering the sacrifice. So he leaves his hair and nails alone until the time when he has offered his sacrifice, in the hope that Allaah will save him in his entirety from the Fire. And Allaah knows best.

If a person has cut his hair or nails during the first ten days of Dhu’l-Hijjah because he was not planning to offer a sacrifice, then he decides later, during the ten days, to offer a sacrifice, then he must refrain from cutting his hair and nails from the moment he makes this decision.

Some women may delegate their brothers or sons to make the sacrifice on their behalf, then cut their hair during these ten days. This is not correct, because the ruling applies to the one who is offering the sacrifice, whether or not he (or she) delegates someone else to carry out the actual deed. The prohibition does not apply to the person delegated, only to the person who is making the sacrifice, as is indicated in the hadeeth. The person who is sacrificing on behalf of someone else, for whatever reason, does not have to adhere to this prohibition.

This prohibition appears to apply only to the one who is offering the sacrifice, not to his wife and children, unless any of them is offering a sacrifice in his or her own right, because the Prophet (salla Allaho 3alayhi wasallam) used to sacrifice "on behalf of the family of Muhammad," but there are no reports that say he forbade them to cut their hair or nails at that time.

If a person was planning to offer a sacrifice, then he decides to go and perform Hajj, he should not cut his hair or nails if he wants to enter ihraam, because the Sunnah is only to cut hair and nails when necessary. But if he is performing Tamattu’ [whereby he performs ‘Umrah, comes out of ihraam and enters ihraam anew for Hajj], he should trim his hair at the end of his ‘Umrah because this is part of the ritual.

The things that are described above as being prohibited for the person who is planning to offer a sacrifice are reported in the hadeeth quoted above; the person is not forbidden to wear perfume, have marital relations, wear sewn garments, etc.

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

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

Fasting. It is Sunnah to fast on the ninth day of Dhu’l Hijjah, because the Prophet (salla Allaho 3alayhi wasallam) urged us to do good deeds during this time, and fasting is one of the best of deeds. Allaah has chosen fasting for Himself, as is stated in the hadeeth qudsi: "Allaah says: ‘All the deeds of the son of Adam are for him, except for fasting, which is for Me and I am the One Who will reward him for it.’" (Reported by al Bukhaari, 1805).

The Prophet (salla Allaho 3alayhi wasallam) used to fast on the ninth of Dhu’l Hijjah. Hunaydah ibn Khaalid reported from his wife that some of the wives of the Prophet (salla Allaho 3alayhi wasallam) said: "The Prophet (salla Allaho 3alayhi wasallam) used to fast on the ninth of Dhu’l Hijjah, on the day of ‘Aashooraa’, on three days of each month, and on the first two Mondays and Thursdays of each month." (Reported by al Nisaa’i, 4/205 and by Abu Dawud; classified by al Albaani as saheeh in Saheeh Abi Dawud, 2/462).

Takbeer. It is Sunnah to say Takbeer ("Allaahu akbar"), Tahmeed ("Al hamdu Lillaah"), Tahleel ("La ilaha ill Allaah") and Tasbeeh ("Subhaan Allaah") during the first ten days of Dhu’l Hijjah, and to say it loudly in the mosque, the home, the street and every place where it is permitted to remember Allaah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allaah, may He be exalted.

Men should recite these phrases out loud, and women should recite them quietly.

Allaah says (interpretation of the meaning):

"That they might witness things that are of benefit to them (i.e., reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the name of Allaah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)..." [al Hajj 22:28]

The majority of scholars agree that the "appointed days" are the first ten days of Dhu’l Hijjah, because of the words of Ibn ‘Abbaas (radiyAllahu 3anhumaa): "The ‘appointed days’ are the first ten days (of Dhu’l Hijjah)."

The Takbeer may include the words "Allaahu akbar, Allaahu akbar, la ilaaha ill Allaah; wa Allaahu akbar wa Lillaahi’l hamd (Allaah is Most Great, Allaah is Most Great, there is no god but Allaah; Allaah is Most Great and to Allaah be praise)," as well as other phrases.

Takbeer at this time is an aspect of the Sunnah that has been forgotten, especially during the early part of this period, so much so that one hardly ever hears Takbeer, except from a few people. This Takbeer should be pronounced loudly, in order to revive the Sunnah and as a reminder to the negligent. There is sound evidence that Ibn ‘Umar and Abu Hurayrah (radiyAllahu 3anhumaa) used to go out in the marketplace during the first ten days of Dhu’l Hijjah, reciting Takbeer, and the people would recite Takbeer when they heard them. The idea behind reminding the people to recite Takbeer is that each one should recite it individually, not in unison, as there is no basis in Sharee’ah for doing this.

Reviving aspects of the Sunnah that have been virtually forgotten is a deed that will bring an immense reward, as is indicated by the words of the Prophet (salla Allaho 3alayhi wasallam): "Whoever revives an aspect of my Sunnah that is forgotten after my death, he will have a reward equivalent to that of the people who follow him, without it detracting in the least from their reward." (Reported by al Tirmidhi, 7/443; this is a hasan hadeeth because of corroborating asaaneed).

Performing Hajj and ‘Umrah. One of the best deeds that one can do during these ten days is to perform Hajj to the Sacred House of Allaah. The one whom Allaah helps to go on Hajj to His House and to perform all the rituals properly is included in the words of the Prophet (salla Allaho 3alayhi wasallam): "An accepted Hajj brings no less a reward than Paradise."

Doing more good deeds in general, because good deeds are beloved by Allaah and will bring a great reward from Him. Whoever is not able to go to Hajj should occupy himself at this blessed time by worshipping Allaah, praying (salaat), reading Qur’an, remembering Allaah, making supplication (du’aa’), giving charity, honouring his parents, upholding the ties of kinship, enjoining what is good and forbidding what is evil, and other good deeds and acts of worship.

Sacrifice. One of the good deeds that will bring a person closer to Allaah during these ten days is offering a sacrifice, by choosing a high-quality animal and fattening it, spending money for the sake of Allaah. (more information to follow, in sha Allaah).

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

If a Muslim commits a sin, he must hasten to repent at once, without delay, firstly because he does not know when he will die, and secondly because one evil deed leads to another.

Repentance at special times is very important because in most cases people’s thoughts turn towards worship at these times, and they are keen to do good, which leads to them recognizing their sins and feeling regret for the past. Repentance is obligatory at all times, but when the Muslim combines sincere repentance with good deeds during the days of most virtue, this is a sign of success, in sha Allaah.

Allaah says (interpretation of the meaning): "But as for him who repented, believed and did righteous deeds, then he will be among those who are successful." [al Qasas 28:67]

The Muslim should make sure that he does not miss any of these important occasion, because time is passing quickly. Let him prepare himself by doing good deeds which will bring him reward when he is most in need of it, for no matter how much reward he earns, he will find it is less than he needs; the time of departure is at hand, the journey is frightening, delusions are widespread, and the road is long, but Allaah is ever watchful, and to Him will we return and render account. As the Qur’aan says (interpretation of the meaning):

"So whosoever does good equal to the weight of an atom, shall see it,

And whosoever does evil equal to the weight of an atom, shall see it."

[al Zalzalah 99:7-8]

There is much to be gained, so make the most of the opportunity afforded by these invaluable and irreplaceable ten days. Hasten to do good works, before death strikes, before one can regret one’s negligence and failure to act, before one is asked to return to a place where no prayers will be answered, before death intervenes between the hopeful one and the things he hopes for, before you are trapped with your deeds in the grave.

O you whose hard heart is as dark as the night, is it not time that your heart was filled with light and became soft? Expose yourself to the gentle breeze of your Lord’s mercy during these ten days, for Allaah will cause this breeze to touch whomever He wills, and whoever is touched by it will be happy on the Day of Judgement. May Allaah bless our Prophet Muhammad and all his Family and Companions.

Islam Q&A
Sheikh Muhammed Salih Al Munajjid

سأل عالم تلميذه

سأل عالم تلميذه: منذ متى صحبتني؟
...فقال التلميذ: منذ ثلاثة وثلاثين سنة

فقال العالم: فماذا تعلمت مني في هذه الفترة؟
... قال التلميذ: ثماني مسائل

قال العالم: إنا لله وإنا إليه راجعون ! ذهب عمري معك ولم تتعلم الا ثماني مسائل؟
.قال التلميذ: يا أستاذ لم أتعلم غيرها ولا أحب أن أكذب

..فقال الأستاذ: هات ما عندك لأسمع
:قال التلميذ

:الأولى
أني نظرت إلي الخلق فرأيت كل واحد يحب محبوبا فإذا ذهب إلي القبر فارقه محبوبه
فجعلت الحسنات محبوبي فإذا دخلت القبر دخلت معي

:الثانية
:أني نظرت إلي قول الله تعالى
'وأما من خاف مقام ربه ونهى النفس عن الهوى فإن الجنة هي المأوى'
فأجهدت نفسي في دفع الهوى حتى استقرت علي طاعة الله .

:الثالثة
أني نظرت إلي هذا الخلق فرأيت أن كل من معه شيء له قيمة حفظه حتى لا يضيع
:ثم نظرت إلي قول الله تعالى

'ما عندكم ينفذ وما عند الله باق'
فكلما وقع في يدي شيء ذو قيمة وجهته لله ليحفظه عنده

:الرابعة
أني نظرت إلي الخلق فرأيت كل واحد يتباهى بماله أو حسبه أو نسبه
:ثم نظرت إلي قول الله تعالى

'إن أكرمكم عند الله أتقاكم'
فعملت في التقوى حتى أكون عند الله كريما

:الخامسة
أني نظرت في الخلق وهم يطعن بعضهم في بعض ويلعن بعضهم بعضا
وأصل هذا كله الحسد
:ثم نظرت إلى قول الله عز وجل

'نحن قسمنا بينهم معيشتهم في الحياة الدنيا'
فتركت الحسد واجتنبت الناس وعلمت ان القسمة من عند الله فتركت الحسد عني

:السادسة
أني نظرت إلي الخلق يعادي بعضهم بعضا ويبغي بعضهم علي بعض ويقاتل بعضهم بعضا

: ونظرت إلى قول الله تعالى

'إن الشيطان لكم عدو فاتخذوه عدوا'
فتركت عداوة الخلق وتفرغت لعداوة الشيطان وحده

:السابعة
أني نظرت إلي الخلق فرأيت كل واحد منهم يكابد نفسه ويذلها في طلب الرزق
حتي انه قد يدخل فيما لا يحل له،
:ونظرت إلي قول الله عز وجل

'وما من دابة في الأرض إلا علي الله رزقها'
فعلمت أني واحد من هذه الدواب فاشتغلت بما لله عليّ وتركت ما لي عنده

الثامنة :
أني نظرت إلي الخلق فرأيت كل مخلوق منهم متوكل علي مخلوق مثله, هذا على ماله وهذا على ضيعته وهذا علي صحته وهذا علي مركزه
:ونظرت إلي قول الله تعالى

'ومن يتوكل على الله فهو حسبه'
فتركت التوكل علي الخلق واجتهدت في التوكل على الله

فقال الأستاذ: بارك الله فيك

خذ ستين ثانيه من وقتك فقط وحاول نشرها
ولنرى إن كان الشيطان قادرا على إيقاف هذا الأمر

'إن الشيطان لكم عدو فاتخذوه عدوا'

سبحان الله - الحمد لله - لا اله إلا الله محمد رسول الله - الله اكبر - اللهم صل وسلم

وبارك على نبينا وحبيبنا محمد وعلى اله وصحبه

اذكر الله وبعد ذلك قم بإرسال هذه الرسالة
فكلما وقع في يدي شيء ذو قيمة وجهته لله ليحفظه عنده
واجمع بعد بضع ساعات حسنات كثيرة جدا
كن كذلك التلميذ الذي قال فجعلت الحسنات محبوبي فإذا دخلت القبر دخلت معي
وتكون سببا في قيام الناس بذكر الله عز وجل

'ما عندكم ينفذ وما عند الله باق'
'ومن يتوكل على الله فهو حسبه'

What are some ways that help to pray Qiyaam al Layl or tahajjud?

Praise be to Allaah.

There are many things that one can do to help oneself pray qiyaam al layl, among which are the following:

1 – Being sincere towards Allaah, as He has commanded us to be sincere towards Him and none other in our deeds. He tells us (interpretation of the meaning): “And they were commanded not, but that they should worship Allaah, and worship none but Him Alone…” [al Bayyinah 98:5]. The more sincere a person is towards Allaah, the more he will be guided and helped to obey Allaah and draw closer to Him. Ubayy ibn Ka’b (radiyAllaho 3anh) reported that the Prophet (salla Allaho 3alaihi wasallam) said: “Give glad tidings to this ummah of splendour, religion, high rank, victory and prevalence on earth. Whoever does the deeds of the Hereafter to gain some worldly benefit, will have no share of the Hereafter.” (Reported by Ahmad. Saheeh al Jaami’, 2825). Mutarraf ibn ‘Abd Allaah ibn al Shakheer said: “The goodness of a deed is related to the goodness of the heart, and the goodness of the heart is related to the goodness of the intention.”

Ibn al Qayyim (ra7imahullah) said: “The degree to which a person is helped and aided by Allaah depends on the degree of his intention, drive, aim and hopes. Help from Allaah comes to people in proportion to their drive, intention, hopes and fears, and failure comes to them in like manner.”

Therefore the salaf were very keen to conceal their acts of worship such as qiyaam al layl. A man asked Tameem ibn Aws al Daari (radiyAllaho 3anh), ‘How do you pray at night?’ He got very angry and said, ‘By Allaah, one rak’ah that I pray in secret in the small hours of the night is more beloved to me than praying the whole night long and then telling people about it.’ Ayyoob al Sakhtiyaani used to spend the entire night in prayer, then when dawn approached, he would go back to bed and lie down, and when dawn came, he would raise his voice as if he had just woken up.

2 – The person who wants to pray qiyaam al layl should realize that Allaah is calling him to qiyaam. When the slave realizes that his Master, Who has no need of people’s worship, is calling him to do this, he will respond. Allaah says (interpretation of the meaning): “O you wrapped in your garments (i.e., Prophet Muhammad)! Stand (to pray) all night, except a little. Half of it, or a little less than that, or a little more; and recite the Qur’aan (aloud) in a slow, (pleasant tone and) style.” [al Muzzammil 73:1-4].

Sa’d ibn Hishaam ibn ‘Aamir said to ‘Aa’ishah (radiyAllaho 3anhaa): “Tell me about how the Messenger of Allaah (salla Allaho 3alaihi wasallam) prayed qiyaam.” She said: “Have you not read “Yaa ayyuha’l muzzammil (O you wrapped in your garments!)?” He said, “Of course.” She said: “Allaah, may He be exalted and glorified, made qiyaam obligatory at the beginning of this soorah, so the Prophet (salla Allaho 3alaihi wasallam) and his companions prayed qiyaam for a year, and Allaah withheld the end of this soorah for twelve months, until He revealed something at the end of this soorah to make things easier, so qiyaam al layl became voluntary after it had been obligatory.” (Reported by Muslim).

3 – Knowing the virtues of qiyaam al layl. Whoever knows the virtues of this act of worship will be keen to talk to Allaah, may He be exalted, and to stand before Him at that time. Among the reports that describe the virtues of this act of worship is the hadeeth of Abu Hurayrah (radiyAllaho 3anh), in which the Prophet (salla Allaho 3alaihi wasallam) said: “The best of prayers after the prescribed prayers is prayer in the depths of the night, and the best of fasting after the month of Ramadaan is fasting the month of Allaah, Muharram.” (reported by Muslim).

‘Abd Allaah ibn ‘Amr (radiyAllaho 3anhumaa) reported that the Prophet (salla Allaho 3alaihi wasallam) said: “The most beloved of prayer to Allaah is the prayer of Dawood, and the most beloved of fasts to Allaah is the fast of Dawood. He used to sleep for half of the night, then get up and pray for a third of the night, then sleep for a sixth of the night, and he used to fast every other day.” (Agreed upon).

‘Amr ibn ‘Absah reported that the Prophet (salla Allaho 3alaihi wasallam) said: “The closest that the Lord is to His slave is in the later part of the night, so if you can be one of those who remember Allaah at that time, then do so.” (Reported by al Tirmidhi and al Nisaa'i).

According to a hadeeth narrated by Ibn Mas’ood (radiyAllaho 3anh), the Prophet (salla Allaho 3alaihi wasallam) said: “Our Lord admires two men: a man who leaves his mattress and cover, and slips away from his wife and lover, to go and pray. Allaah says, ‘O My angels, look at My slave. He has left his mattress and cover and slipped away from his lover and wife to pray, our of hope for what is with Me and out of fear of what is with Me.” (Reported by Ahmad. It is a hasan report. Saheeh al Targheeb, 258).

Qiyaam al Layl expels forgetfulness from the heart, as is stated in the hadeeth narrated by ‘Abd Allaah ibn ‘Amr ibn al ‘Aas (radiyAllaho 3anhumaa), in which the Prophet (salla Allaho 3alaihi wasallam) said: “Whoever recites ten aayaat in qiyaam will not be recorded as one of the forgetful. Whoever recites a hundred aayaat in qiyaam will be recorded as one of the devout [???], and whoever prays a thousand aayaat in qiyaam will be recorded as one of the muqantareen (those who pile up good deeds).” (Reported by Abu Dawood and Ibn Hibbaan. It is a hasan report. Saheeh al Targheeb, 635).

Yahyaa ibn Mu’aadh said: “The medicine of the heart is five things: reading Qur’aan and pondering the meaning, having an empty stomach, praying at night (qiyaam al layl), beseeching Allaah at the time of suhoor, and keeping company with righteous people.”

4 – Studying how the salaf and righteous people practised qiyaam al layl and adhered to it. The salaf used to enjoy qiyaam al layl and rejoice greatly in doing it. ‘Abd Allaah ibn Wahb said: “Every type of pleasure is enjoyed only once, except for acts of worship, which are enjoyed three times: when you do it, when you remember it, and when you are given the reward for it.”

Muhammad ibn al Munkadir said: “There is nothing left of the joys of this life except three: qiyaam al layl, meeting one’s brothers in faith, and praying in congregation.”

Thaabit al Banaani said:“There is nothing I enjoy more than qiyaam al layl.”

Yazeed al Riqaashi said: “A lot of tahajjud brings delight to the worshippers, and a lot of thirst (i.e., fasting), brings joy when they meet Allaah.”

Mukhallad ibn Husayn said:“I never woke up at night except I saw Ibraaheem ibn Adham remembering Allaah and praying, and this made me depressed, so I consoled myself with this aayah (interpretation of the meaning): ‘…That is the Grace of Allaahm which He bestows on whom He pleases. And Allaah is the Owner of Great Bounty’ [al Hadeed 54:21].”

Abu ‘Aasim al Nabeel said: “Abu Haneefah used to be called al Watad (pole or pillar) because he prayed so much.”

Al Qaasim ibn Ma’een said: “Abu Haneefah spent an entire night in qiyaam reciting this aayah (interpretation of the meaning): ‘Nay, but the Hour is their appointed time (for their full recompense), and the Hour will be more grievous and more bitter’ [al Qamar 54:46], repeating it and weeping, beseeching Allaah until morning came.”

Ibraaheem ibn Shammaas said: “I used to see Ahmad ibn Hanbal staying up at night to pray when he was a young man.”

Abu Bakr al Marwadhi said: “I was with Imaam Ahmad for nearly four months in the army, and he never stopped praying qiyaam at night or reading Qur’aan during the day, and I never knew when he completed the Qur’aan, because he kept that secret.”

Imaam al Bukhaari used to pray qiyaam and tahajjud at night until the time of suhoor, and he would read between a half and a third of the Qur’aan, and complete it at suhoor every third night.

Al ‘Allaamah Ibn ‘Abd al Haadi said, describing the qiyaam of Shaykh al Islam Ibn Taymiyah: “At night he would keep away from people, and spend that time only with his Lord, beseeching Him continually and reciting Qur’aan, repeating different kinds of acts of worship by night and by day. When he began to pray, his body would start to tremble, leaning to the left and right.”

Ibn Rajab said concerning his shaykh Imaam Ibn al Qayyim: “He was a man of worship, tahajjud and lengthy prayers. I have never seen his equal in worship and knowledge of the Qur’aan, hadeeth and principles of faith.”

Al Haafiz Ibn Hajar said, describing his shaykh al Haafiz al ‘Iraaqi:“I stayed with him, and I never saw him forsake qiyaam al layl: it was like a habit for him.”

5 – Sleeping on one’s right side. The Prophet (salla Allaho 3alaihi wasallam) taught his ummah to sleep on their right sides, as is reported in the hadeeth of Abu Hurayrah (radiyAllaho 3anh), who said that the Prophet (salla Allaho 3alaihi wasallam) said: “When any one of you goes to bed, let him clear his bed by hitting it with his garment, for he does not know what may have come onto it. Then let him lie down on his right side, then let him say, ‘Bismika Rabbi wada’tu janbi wa bika arfa’uhu. In amsakta nafsi farhamhaa wa in arsaltahaa fahfazhaa bimaa tahfazu bihi ‘ibaadaka al saaliheen (In Your Name, my Lord, I lay myself down and I get up again. If You take my soul, then have mercy on it, and if You send it back to me, then protect it with that with which You protect Your righteous slaves).’” (Agreed upon).

Al Baraa’ ibn ‘Aazib (radiyAllaho 3anh) reported that the Prophet (salla Allaho 3alaihi wasallam) said: “When you want to go to bed, do wudoo’ as for prayer, then lie down on your right side.” (Agreed upon)

Hafsah (radiyAllaho 3anhaa) said: “When the Prophet (salla Allaho 3alaihi wasallam) went to bed, he would put his right hand under his right cheek.” (Reported by al Tabaraani, Saheeh al Jaami’, 4523).

Imaam Ibn al Qayyim (ra7imahullah) said: “There is a reason for his lying on his right side, which is that the heart is located on the left, so if a person lays on his left side, he will sleep too deeply, because the heart’s position will be too comfortable, but if he sleeps on his right side, he will not be too settled, so he won’t sleep deeply.”

6 – Sleeping in a state of tahaarah (purity). We have already quoted the hadeeth of al Baraa’ ibn ‘Aazib (radiyAllaho 3anh), in which the Prophet (salla Allaho 3alaihi wasallam) said, “When you go to bed, do wudoo’ as if for prayer.” (Agreed upon).

Mu’aad ibn Jabal (radiyAllaho 3anh) reported that the Prophet (salla Allaho 3alaihi wasallam) said: “There is no Muslim who goes to sleep remembering Allaah and in a state of purity, and when he turns over he asks Allaah for good in this world and the next, but it will be given to him.” (Reported by Abu Dawood and Ahmad. Saheeh al Jaami’, 5754).

Ibn ‘Abbaas (radiyAllaho 3anhumaa) reported that the Prophet (salla Allaho 3alaihi wasallam) said: “Purify these bodies and Allaah will purify you, for there is no slave who goes to sleep in a state of purity but an angel spends the night with him, and every time he turns over, [the angel] says, ‘O Allaah, forgive Your slave, for he went to bed in a state of purity.’” (Reported by al Tabaraani. Al Mundhiri said, its isnaad is jaayid. Saheeh al Jaami’, 3831).

7 – Going to sleep early. Sleeping straight after ‘Ishaa’ is the advice of the Prophet (salla Allaho 3alaihi wasallam), and a good and healthy habit. One of the ahaadeeth that describe its virtues was narrated by Abu Barzah al Aslami (radiyAllaho 3anh) who said that the Prophet (salla Allaho 3alaihi wasallam) used to prefer to delay ‘Ishaa’, and he did not like to sleep before it or talk after it. (Reported by al Bukhaari).

Al Haafiz Ibn Hajar reported that al Qaadi ‘Ayaad said, concerning the phrase “He did not like to sleep before it”: “Because that could lead to one praying it too late, or delaying it until after the preferred time, and talking after it could lead to one sleeping before Fajr and missing it, or missing qiyaam al layl.”

Ibn Raafi’ said: “ ‘Umar ibn al Khattaab (radiyAllaho 3anh) used to wave his stick at the people when darkness fell, and would say, ‘Get up and go, may Allaah help you to pray qiyaam at night!’”

Another matter that has to do with sleep is choosing a suitable bed, not one that is excessively luxurious or soft, because that makes a person sleep too much and become negligent, and causes laziness and carelessness. ‘Aa’ishah (radiyAllaho 3anhaa) said: “The pillow of the Prophet (salla Allaho 3alaihi wasallam) on which he slept at night was made of leather stuffed with palm fibres.” (Reported by Abu Dawood and Ahmad. Saheeh al-Jaami’, 4714).

Ibn ‘Abbaas (radiyAllaho 3anh) reported that ‘Umar ibn al Khattaab entered upon the Messenger of Allaah (salla Allaho 3alaihi wasallam) when he was lying on a mat of palm fibres that had left marks on his side. ‘Umar said, “O Messenger of Allaah, why do you not get something more comfortable than this?” He (salla Allaho 3alaihi wasallam) said: “What do I have to do with this world? My relationship with this world is like that of a traveller on a hot summer’s day, who seeks shade under a tree for an hour, then moves on.” (Reported by Ahmad and al Haakim. Saheeh al Jaami’, 5545).

‘Ali ibn Bakkaar (ra7imahullah) used to have a slave-woman who would spread out his bed for him, and he would touch it with his hand and say: “By Allaah, you are good, and by Allaah you are cool, but by Allaah I will not rest on you tonight.” Then he would get up and pray qiyaam until Fajr.

Also, one should not sleep too much or too deeply. Ibraaheem ibn Adham said: “If you are sleeping at night, and running about during the day, and always committing sin, how can you earn the pleasure of the One Who is directing your affairs?”

8 – Having the habit of reciting adhkaar prescribed by sharee’ah before going to sleep, because these adhkaar are like a fortress which protects a person from the Shaytaan, by the permission of Allaah, and helps him to get up for qiyaam. Among these adhkaar is that mentioned in the hadeeth of Abu Hurayrah (radiyAllaho 3anh), who said that the Prophet (salla Allaho 3alaihi wasallam) said: “When any one of you goes to bed, let him clear his bed by hitting it with his garment, for he does not know what may have come onto it. Then let him lie down on his right side, then let him say, ‘Bismika Rabbi wada’tu janbi wa bika arfa’uhu. In amsakta nafsi farhamhaa wa in arsaltahaa fahfazhaa bimaa tahfazu bihi ‘ibaadaka al saaliheen (In Your Name, my Lord, I lay myself down and I get up again. If You take my soul, then have mercy on it, and if You send it back to me, then protect it with that with which You protect Your righteous slaves).’” (Agreed upon).

‘Aa’ishah (radiyAllaho 3anhaa) reported that when the Prophet (salla Allaho 3alaihi wasallam) went to bed each night, he would put his palms together, blow in them, and recite Qul huwa Allaahu ahad, Qul a’oodhu bi Rabbi’l Falaq and Qul a’oodhu bi Rabbi’l Naas, then he would wipe as much of his body as he could with his hands, starting with his head and face, and the front of his body, doing this three times. (Agreed upon).

Ibn Mas’ood (radiyAllaho 3anh) reported that the Prophet (salla Allaho 3alaihi wasallam) said: “Whoever recites the last two aayaat of Soorat al Baqarah, this will take care of him.” (Agreed upon).

Anas ibn Maalik (radiyAllaho 3anh) reported that when the Prophet (salla Allaho 3alaihi wasallam) went to bed, he would say: “Al hamdu Lillaah illadhi at’amanaa wa saqaanaa, wa kafaanaa fa kam mimman laa kaafeeya lahu wa laa mu’weeya lahu (Praise be to Allaah Who has fed us and given us to drink, and Who has given us enough, for how many are there who have no-one to suffice them or give them refuge).” (Reported by Muslim).

According to the hadeeth of Abu Hurayrah in which he tells the story of how he captured the Shaytaan, the Shaytaan said to him: “When you go to bed, recite Aayat al Kursi, ‘Allaah! None has the right to be worshipped but He, the Ever-Living, the One Who sustains and protects all that exists…’ [al-Baqarah 2:255 – interpretation of the meaning] until the end of it, because it will bring Allaah’s protection for you, and no shaytaan will approach you until morning comes.” Abu Hurayrah (radiyAllaho 3anh) mentioned this to the Prophet (salla Allaho 3alaihi wasallam), and he said, “He spoke the truth even though he is a liar.” (Agreed upon).

‘Ali ibn Abi Taalib (radiyAllaho 3anh) reported that when the Prophet’s daughter Faatimah (radiyAllaho 3anhaa) came to him and asked him for a servant, he (salla Allaho 3alaihi wasallam) said to her and ‘Ali: “Shall I not teach you something that will be better for you than a servant? When you go to bed, say ‘Subhaan Allaah’ thirty-three times, ‘al hamdu Lillaah’ thirty-three times, and ‘Allaahu akbar’ thirty four times. This is better for you than a servant.” (Agreed upon).

Anas ibn Maalik (radiyAllaho 3anh) reported that the Prophet (salla Allaho 3alaihi wasallam) said: “Recite ‘Qul yaa ayyuha’l kaafiroon’ when you go to sleep, for it is a renunciation of shirk.” (Reported by al Bayhaqi. Saheeh al Jaami’, 1172).

Hafsah (radiyAllaho 3anhaa) reported that when the Prophet (salla Allaho 3alaihi wasallam) went to bed, he would put his right hand under his right cheek and say: ‘Rabbi qinee ‘adhaabaka yawma tab’athu ‘ibaadaka (My Lord, save me from Your punishment on the Day when You resurrect Your slaves).’” (Reported by Abu Dawood, Saheeh al-Jaami’, 4532).

Al Baraa’ ibn ‘Aazib (radiyAllaho 3anh) reported that the Prophet (salla Allaho 3alaihi wasallam) said: “When you go to bed, do wudoo’ as if for prayer, then lie down on your right side, then say: ‘Allaahummah aslamtu nafsi ilayk, wa wajahtu wajhi ilayk, wa fawwadtu amri ilayk, wa alja’tu zahri ilayk, raghbatan wa rahbatan ilayk, laa malja’a wa laa manjaa minka illa ilayk. Aamantu bi kitaabik alladhi anzalt, wa bi nabiyyik alladhi arsalt (O Allaah, I submit myself to You, I turn my face to You, I delegate my affairs to You and I rely totally on You, out of fear and hope of You. There is no refuge or sanctuary from You except in You. I believe in Your Book which You have revealed and in Your Prophet whom You have sent).’ Then if you die, you will have died on the fitrah, so make these the last words you speak.” (Agreed upon).

Similarly, the Muslim should have the habit of reciting adhkaar prescribed by sharee’ah when waking up, such as that reported by Abu Hurayrah, who said that the Prophet (salla Allaho 3alaihi wasallam) said: “When any one of you wakes up, he should say: ‘Al hamdu Lillaah illadhi radda ‘alayya roohi, wa ‘aafaani fi jasadi wa adhina li bi dhikrihi (Praise be to Allaah Who has restored my soul, given health to my body, and allowed me to remember Him).” (Reported by al Tirmidhi and al Nisaa'i, Saheeh al Jaami’, 326).

‘Ubaadah ibn al Saamit (radiyAllaho 3anh) reported that the Prophet (salla Allaho 3alaihi wasallam) said: “Whoever turns over at night and says ‘Laa ilaaha ill Allaah wahdahu laa shareeka lah, lahu’l mulk wa lahu’l hamd wa huwa ‘alaa kulli shay’in qadeer. Al hamdulillahi, subhaan Allaah wa laa illaaha ill Allaah wa Allaahu akbar wa laa hawla wa laa quwwata illa Billaah (There is no god but Allaah Alone, with no partner or associate. His is the Dominion and the Praise, and He is Able to do all things. Praise be to Allaah, glory be to Allaah. There is no god except Allaah, Allaah is Most Great and there is no strength and no power except in Allaah),’ then says, ‘Allaahumma ‘ghfir li (O Allaah, forgive me),’ or some other du’aa’, it will be answered, and if he does wudoo’ and then prays, his prayer will be accepted.” (Reported by al Bukhaari)

Imaam Ibn Battaal said: “Allaah has promised through His Prophet (salla Allaho 3alaihi wasallam) that whoever wakes up from his sleep pronouncing words of Tawheed, submitting to His sovereignty, recognizing His blessings by praising Him, exalting Him above that which does not befit Him by glorifying Him (saying ‘Subhaan Allaah’), submitting to Him by magnifying Him (saying ‘Allaahu akbar’) and admitting one’s utter dependence upon His help, then if he makes du’aa’ it will be answered, and if he prays his prayer will be accepted. Everyone who hears this hadeeth should apply it and make the most of it, and make his intention sincerely for his Lord, may He be glorified and exalted.”

Al Baraa’ ibn ‘Aazib (radiyAllaho 3anhumaa) said: “When the Prophet (salla Allaho 3alaihi wasallam) woke up, he would say: ‘Al hamdu Lillaah illadhi ahyaanaa ba’da maa amaatanaa wa ilayhi al nushoor (Praise be to Allaah Who has brought us back to life after having caused us to die, and unto Him is the resurrection).’” (Reported by Muslim).

Ibn ‘Abbaas (radiyAllaho 3anhumaa) reported that when the Prophet (salla Allaho 3alaihi wasallam) woke up he would wipe the sleep from his face with his hand, then look at the sky and recite the final ten aayaat of Soorat Aal ‘Imran: “Verily, in the creation of the heavens and the earth…” [Aal ‘Imraan 3:190 – interpretation of the meaning].” (Reported by Muslim)

Imaam al Nawawi said: “This indicates that it is mustahabb to wipe away the traces of sleep from one’s face, and to recite these aayaat when getting up from sleep.”

9 – Being keen to take a nap or siesta during the day, whether before zuhr or after. Anas (radiyAllaho 3anh) reported that the Prophet (salla Allaho 3alaihi wasallam) said: “Take a nap, for the shayaateen do not take naps.” (Reported by al Tabaraani. Al Saheehah, 2647).

Ishaaq ibn ‘Abd Allaah said: “Taking a nap is one of the deeds of good people. It revitalizes the heart and helps one to pray qiyaam al layl.”

Al Hasan al Basri passed by a group of people in the marketplace in the middle of the day, and heard the racket they were making. He said, “Do these people take a nap?” It was said to him, “No.” He said, “I think their nights must be bad.”

10 – Avoiding eating or drinking too much. Eating and drinking too much are two of the main obstacles that prevent people from praying qiyaam al layl. Al Miqdaam ibn Ma’d Yakrib (radiyAllaho 3anh) reported that the Prophet (salla Allaho 3alaihi wasallam) said: “Man fills no vessel worse than his stomach. It is sufficient for the son of Adam to have a few mouthfuls to give him the strength he needs. If he has to fill his stomach, then let him leave one-third for food, one-third for drink and one-third for air.” (Reported by al Tirmidhi and Ibn Maajah. Saheeh al Jaami’, 5674).

Abu Juhayfah (radiyAllaho 3anh) reported that the Prophet (salla Allaho 3alaihi wasallam) said to a man who burped in his presence: “Stop your burping, for the people who eat the most in this life will be the most hungry on the Day of Resurrection.” (Reported by al Haakim. Saheeh al Jaami’, 1190).

Sufyaan al Thawri said: “You should eat little, so that you will be able to pray qiyaam al layl.”

Ma’qal ibn Habeeb saw some people eating a lot, and said, ‘I do not think that our companions want to pray qiyaam al layl.”

Wahb ibn Munbih said: “There is no son of Adam dearer to his shaytaan than the one who eats and sleeps a lot.”

11 – Striving against oneself to pray qiyaam al layl. This is one of the best means of helping oneself to pray qiyaam, because human nature is inclined towards wrongdoing, so the one who follows his own inclinations will be led to doom and destruction. Allaah has commanded us to strive against our own selves, as He says (interpretation of the meanings):

“And strive hard in Allaah’s Cause as you ought to strive…” [al Hajj 22:78]

“And as for those who strive hard in Our Cause, We will surely guide them to Our Paths. And verily, Allaah is with the muhsinoon (good-doers).” [al ‘Ankaboot 29:69]

“Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend (charity in Allaah’s Cause) out of what We have bestowed on them” [al Sajdah 32:16]

Fadaalah ibn ‘Ubayd (radiyAllaho 3anh) reported that the Prophet (salla Allaho 3alaihi wasallam) said: “The mujaahid is the one who strives against his own self for the sake of Allaah.” (Reported by al Tirmidhi and Ibn Hibbaan. Al Saheehah, 549).

According to the hadeeth of ‘Uqbah ibn ‘Aamir (radiyAllaho 3anh), the Prophet (salla Allaho 3alaihi wasallam) said: “When a man from my ummah gets up to pray at night, striving against his own self to get up and purify himself, there are knots on him. When he washes his hands in wudoo’, one knot is undone. When he washes his face, another knot is undone. When he wipes his head another knot is undone. When he washes his feet, another knot is undone. Then Allaah says to those who are veiled (in the Unseen): ‘Look at this slave of Mine, he is striving against his own self and asking of Me. Whatever My slave asks of Me shall be his.” (Reported by Ahmad and Ibn Hibaan. Saheeh al Targheeb, 627).

Muhammad ibn al Munkadir said: “I struggled against my own self for forty years until it became right.”

Thaabit al Banaani said: “I struggled for twenty years to make myself pray qiyaam al layl, and I enjoyed it (qiyaam al layl) for twenty years.”

‘Umar ibn ‘Abd al ‘Azeez said: “The best of deeds are those which we force ourselves to do.”

‘Abd Allaah ibn al Mubaarak said: “The souls of righteous people in the past used to push them to do good deeds, but our souls do not do what we want them to do except by force, so we have to force them.”

Qutaadah said: “O son of Adam, if you do not want to do any good except when you have the energy for it, then your nature is more inclined towards boredom and laziness. The true believer is the one who pushes himself.”

12 – Avoiding sin. If the Muslim wants to be one of those who earn the honour of speaking to Allaah in the depths of the night, let him beware of sin, for the one who is contaminated with the stain of sin will not be helped to pray qiyaam al layl. A man said to Ibraaheem ibn Adham, “I cannot pray qiyaam al layl, so tell me the cure for this.” He said, “Do not commit sin during the day, and He will help you to stand before Him at night, for your standing before Him at night is one of the greatest honours, and the sinner does not deserve that honour.”

A man said to al Hasan al Basri:“”O Abu Sa’eed, I sleep in good health, and I love to pray qiyaam al layl, and I prepare water with which to purify myself, so why can I not get up?” Al Hasan said: “Your sins are restricting you.” He said, may Allaah have mercy on him, “The slave who commits a sin will be denied the opportunity to pray qiyaam at night and to fast during the day.”

Al Fudayl ibn ‘Ayaad said: “If you cannot pray qiyaam al layl, or fast during the day, know that you are indeed deprived and restricted, chained by your sins.”

13 – Checking oneself and rebuking oneself for not praying qiyaam al layl. Checking oneself is one of the signs of the righteous and truthful. Allaah says (interpretation of the meaning): “O you who believe! Fear Allaah and keep your duty to Him. And let every person look to what he has sent forth for the morrow, and fear Allaah. Verily, Allaah is All-Aware of what you do.” [al Hashr 59:18].

Imaam Ibn al Qayyim said: “If the slave is responsible and accountable for everything, even his hearing, sight and innermost thoughts, as Allaah says (interpretation of the meaning), ‘…Verily, the hearing, and the sight, and the heart of each of you will be questioned by Allaah’ [al Israa’ 17:36], then he should check on himself before he is brought to account.”

Qiyaam al layl is an act of worship that connects the heart to Allaah, may He be exalted, and enables it to overcome the temptations of life and to strive against one’s own self, at the time when voices are stilled, eyes are closed in sleep, and sleepers are tossing and turning in their beds. Therefore qiyaam al layl is one of the measures of sincere determination and one of the qualities of those who have great ambitions. Allaah has praised them and distinguished them from others in the Qur’aan, where He says (interpretation of the meaning): “Is one who is obedient to Allaah, prostrating himself or standing (in prayer) during the hours of the night, fearing the Hereafter and hoping for the Mercy of his Lord (like one who disbelieves)? Say: ‘Are those who know equal to those who know not?’ It is only men of understanding who will remember.” [al Zumar 39:9]

Qiyaam al layl is “sunnah mu’akkadah” (confirmed Sunnah), which the Prophet (salla Allaho 3alaihi wasallam) urged us to do when he said, “You should pray qiyaam al layl, for it is the habit of the righteous people who came before you, and it will bring you closer to your Lord, expiate for bad deeds, prevent sin, and expel disease from the body.” (Reported by al-Tirmidhi and Ahmad).

According to a hadeeth, the Prophet (salla Allaho 3alaihi wasallam) said: “The best of prayers after the prescribed prayers is qiyaam al layl.”

The Prophet (salla Allaho 3alaihi wasallam) always had the habit of praying qiyaam al layl, and never gave it up, whether he was travelling or staying at home. Even though he, among all the sons of Adam, would be the one to have all his past and future sins forgiven, he prayed qiyaam al layl until his feet became swollen, and when he was asked about that, he said, “Should I not be a grateful slave?” (Agreed upon).

This is how the noble salaf were, may Allaah have mercy upon them. Abu’l Darda’ (radiyAllaho 3anh) said: “Pray two rak’ahs in the darkness of the night for the darkness of the grave.”

Ahmad ibn Harb said: “I am astonished at people who know that the delights of Paradise lie above them and the horrors of Hell lie beneath them. How can they sleep in between them?”

When ‘Umar ibn Dharr saw that night had come, he would say: “Night has come, and night has dignity, and Allaah is most deserving of reverence.”

For this reason, al Fudayl ibn ‘Ayaad said: “I met some people who feel ashamed before Allaah to sleep for too long in the depths of the night. Such a person may be resting on his side, and when he moves, he says to himself, ‘This is not your right. Get up and take your share of the Hereafter.’”

Al Hasan said: “We do not know of any deed more difficult than the struggle to stay up at night or to spend money.” It was said to him, “Why do the mutahajjadeen (those who pray Tahajjud at night) have the most beautiful faces?” He said, “Because they spend time alone with the Most Merciful, so He adorns them with some of His light.”

The women of the salaf also used to strive to pray qiyaam al layl with energy and determination. Where are the women of our own age when it comes to such great deeds?

‘Urwah ibn al Zubayr said: “I came to ‘Aa’ishah (radiyAllaho 3anhaa) one day to greet her, and I found her praying and reciting the aayah (interpretation of the meaning), ‘But Allaah has been gracious to us, and has saved us from the torment of the Fire’ [al Toor 52:27] , repeating it and weeping. I waited for her, but I got bored of waiting, so I went to the market for some things I needed, then I came back to ‘Aa’ishah, and she was still praying and reciting this aayah and weeping.”

Anas ibn Maalik (radiyAllaho 3anh) reported that the Prophet (salla Allaho 3alaihi wasallam) said: “Jibreel said to me, ‘Go back to Hafsah, for she fasts a lot and prays a lot at night (qiyaam al layl).’” (Reported by al Haakim, Saheeh al Jaami’, 4227).

Mu’aadhah al ‘Adawiyyah, one of the righteous Taabi’aat spent her wedding night, along with her husband Silah ibn Ashyam, praying until Fajr. When her husband and son were killed in the land of jihaad, she would spend the whole night in prayer, worshipping and beseeching Allaah, and she would sleep during the day. If she felt sleepy whilst she was praying at night, she would tell herself: “O soul, there is plenty of sleep ahead of you.”

When Habeebah al ‘Adawiyyah prayed ‘Ishaa’, she would stand on the roof of her house, wearing her chemise and khimaar (i.e., covered in proper Islamic dress), then she would say, “O my God, the stars have come out, people have gone to sleep, and kings have closed their doors, but Your door is open. Every lover is alone with his lover, but here I am standing before You.” Then she would start to pray and talk to her Lord until the time of suhoor. When the time of suhoor came, she would say, “O Allaah, this night is ending, the day is coming, and I wish I knew whether you have accepted this night (of worship) from me, so that I could congratulate myself, or if it has been rejected, so that I might console myself.”

‘Amrah, the wife of Habeeb al ‘Ajami, prayed qiyaam al layl one night whilst her husband was asleep. When the time for suhoor came, and her husband was still asleep, she woke him up and said to him, “Get up, my master, for the night has gone, the day has come and ahead of you lies a long road with little provision, and a small group of righteous people who have gone before us, and we are still here.”

We ask Allaah to help us to remember Him, to thank Him and to worship Him properly. May Allaah bless our Prophet Muhammad.

Islam Q&A

Sheikh Muhammed Salih Al Munajjid

For this article in Arabic:
http://www.islamqa.com/ar/ref/3749