Laylat al-Qadr ( Shab E Qadr ) | The Night of Power

Hadrat Anas ibn Malik radi allahu anhu reported that when [the month of] Ramadhan came, the Holy Prophet Sallallahu ta’ala’alayhi wa sallam said, “Indeed this month has come to you, and in it is a night more virtuous than a thousand months. So, whosoever is deprived of its blessings is [indeed] deprived of all blessings. No one is kept deprived of its blessings, but only those who are unfortunate.” [Sunan Ibn Majah, Vol 1, Page 119]

Hadrat ‘Aishah radi allahu anha reported that the Messenger of Allah Sallallahu ta’ala’alayhi wa sallam has said, “Seek Lailatul Qadr on an odd numbered night (21st, 23rd, 25th, 27th and the 29th) among the last ten (nights) of Ramadhan.” [Sahih Bukhari, Vol 1, Page 270]

Hadrat ‘Aishah radi allahu anha reported: “I asked the Messenger of Allah Sallallahu ta’ala’alayhi wa sallam: tell me what should I say (pray) on Lailatul Qadr if I know which night it is?” He said: say,

اللَّهُمَّ إِنَّكَ عَفُوٌّ كَرِيمٌ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّى

“O Allah, You are forgiving and love forgiveness, so forgive me.” [Sunan Tirmidhi, Vol 2, Page 191]

Hadrat ‘Aishah radi allahu anha reported that the Messenger of Allah Sallallahu ta’ala alayhi wa sallam used to strive hard in devotion in the last ten nights more than at any other time.” [Sahih Muslim, Vol 1, Page 372]

Hadrat Anas radi allahu anhu reported that the Messenger of Allah Sallallahu ta’ala’alayhi wa sallam has said, “When Lailatul Qadr comes, Gabriel comes down with a company of angels who invoke blessings on everyone who is standing or sitting remembering Allah the Great and Glorious. Then when their festival day comes, i.e. the Eid day, He (Allah) speaks proudly of them to his angels saying, “O My angels, what is the reward of a hired servant who has fully accomplished his work?” They say, “Our Lord, his reward is that he should be paid his wages in full.” He says, “O My angels! My male and female servants have fulfilled what I have made obligatory for them, and then have come out raising their voices in supplication. By My Might, Glory, Honour, High dignity and Exalted Station, I will certainly answer them.” Then He says, “Return, I have forgiven you and changed your evil deeds into good deeds.” The Messenger of Allah said, “Then they return having received forgiveness.” [Mishkat, Vol 1, Page 182]

Hadrat ‘Ayeshah radi allahu anha reported that when the last ten days began, the Messenger of Allah Sallallahu ta’ala’alayhi wa sallam used to prepare himself rigorously for devotion; remain awake at night and (also) keep his family awake.” [Sahih Bukhari, Vol 1, Page 271]

Sheikh ‘Abd al-Haq “Muhaddith-e-Dehlwi” radi allahu anhu states under the commentary of the above Hadith that:

Shadda Mizarahu” (tied his lower garment) is a metaphor that the Messenger of Allah Sallallahu ta’ala’alayhi wa sallam used to devote himself completely for the worship of Allah, more than usually in the last ten days of Ramadan. Or, this is metaphor that the Messenger of Allah Sallallahu ta’ala’alayhi wa sallam isolated and secluded himself from his blessed wives. [Ashi’ah al-Lam’at – Vol. 2 Pg. 115]

by Irfan Qadiri

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I’tikaaf [The Spiritual Retreat] and its Types

Hadrat Sayyidah ‘Aishah Radi ALLAHu Ta’ala Anha reported that the Holy Prophet Peace and Blessings be Upon Him used to engage in I’tikaaf. i.e. private devotions in the mosque during the last ten nights of Ramadan till he met his Lord. [Sahih Bukhari, Vol 1, Page 271 – Sahih Muslim, Vol 1, Page 371]

Hadrat Anas Radi ALLAHu Ta’ala Anhu reported that the Holy Prophet Peace and Blessings be Upon Him used to engage in I’tikaaf in the mosque in the last ten days of Ramadan. But, one year he omitted the I’tikaaf so he engaged in I’tikaf during twenty nights the following year. [Sunan Abi Dawood, Vol 1, Page 334]

Important Notes:

1. It is sunnat-e-Mu’akkadah to perform I’itikaf in the mosque in the last ten days of the month of Ramadan, as stated by Hadrat Sheikh ‘Abd al-Haq “Muhaddith-e-Dehlwi”:

According to the Hanafi madhhab, I’itikaf is Sunnat-e-Mu’akkadah as the Holy Prophet always used to perform it till he passed away. [Ashi’ah al-Lam’at Vol. 2 Pg. 118]

2. There are 3 types of I’itikaf:

a) Wajib – if one makes a “Minnat” (vow) of I’itikaf uttering the words of vow. Mere intention will not make I’itikaf wajib. For example, one says, “If my child becomes cured from his illness then I shall perform I’itikaf for three days.” Then to perform I’itikaf for three days with fast is wajib.

b) Sunnat-e-Mu’akkadah – that one should enter the Masjid on the 20th of Ramadhan before sunset, with the intention of I’itikaf and to stay there till the end of Ramadhan i.e. leave the mosque after the Maghrib prayer on the 30th of Ramadan or if the moon for Eid was sighted on the 29th then to leave after the Maghrib prayer of that day. This I’itikaf is “sunnat-e-Kifayah” meaning that if I’itikaf was performed by even one person in a town then the religious duty shal be fulfilled on behalf of everyone. Otherwise, all shall be accountable for neglecting it.

There are many virtues and excellences for such an I’itikaf. Baihaqi has reported on the authority of Hadrat Imam Husain that the Messenger of Allah has stated, “whosoever performs I’itikaf for ten days in the month of Ramadan, it is as though he has performed two ‘Umrah (lesser pilgrimage) and two Hajj (greater pilgrimage).”

c) MustaHab or Sunnat-e-Mu’akkadah – I’itikaf other than the two types mentioned above are “Mustahab” and “Sunnat-e-Ghair Mu’akkadah” [Fatawa-e-‘Alamgiri, Vol 1, Page 197] Read the rest of this entry »

Etiquettes of Wearing Shoes

* Wear the shoe of the right foot first and remove the left foot first
 * Regarding the use of only one shoe or sock
 * Certain types of shoes should be worn whilst sitting
 * Prohibition of women wearing shoes that resemble the shoes  of men
 * Regarding over adorning ones self
 * Permissibility of wearing shoes made from fur hides or those stitched  with tacks etc

Hadith 1: It is reported in Sahih Muslim from Jaabir radi allahu anhu . He says he heard Rasoolullah Sallallahu ta’ala alayhi wa sallam saying ‘Wear shoes as much as you can, for as long as a person is wearing shoes, it is as if he is on (a mode of transport)’, in other words he does not become exhausted.’

Hadith 2: It is in Sahih Bukhari from Ibn Umar  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ who says ‘I saw Rasoolullah Sallallahu ta’ala alayhi wa sallam wear a Naalain (Sacred Footwear) which had no fur (covering) on it’.

Hadith 3:  It is in Sahih Bukhari from Anas radi allahu anhu that there were two hairs in the Naalain of Rasoolullah Sallallahu ta’ala alayhi wa sallam , in other words, there were two laces (straps) between the mubaarak toes.

Hadith 4: It is in Sahih Bukhari and Muslim on the authority of Abu Hurairah radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said that when wearing shoes, first wear the one on the right foot and when removing them, then first remove the one on the left foot, so that the right is first in being put on, and last in being removed.

Hadith 5: It is in Sahih Bukhari and Muslim on the authority of Abu Hurairah radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘Do not walk whilst only wearing one shoe. Either remove both or wear both’.

Hadith 6: It is in Sahih Muslim from Jaabir radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘If the laces (straps) of your shoes break, you should not walk whilst only wearing one shoe, but you should repair the strap; and do not walk whilst wearing only one Mauzah (sock)’.

Hadith 7: Tirmizi reported from Jaabir and Ibn Majah reported from Abu Hurairah  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ that Rasoolullah Sallallahu ta’ala alayhi wa sallam forbade the wearing of shoes whilst standing (i.e. to put them  on whilst standing). This ruling is regarding those shoes which take time to wear whilst standing (and) those which need the straps to be tied. In the same way the boots (this refers to the present day shoes) should also be worn whilst sitting, because even in these shoes, the laces have to be tied, and to tie them whilst standing is difficult. There is no harm in standing whilst putting on shoes which are not of this type, such as the Saleem Shahi 1 or the pumps 2, or the type of sandal in which there is no need to tie a strap.

Hadith 8: Tirmizi reported from Hazrat A’isha  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ that Rasoolullah Sallallahu ta’ala alayhi wa sallam sometimes walked with just one Naalain. This was either to explain permissibility, or it was when he just walked one or two steps, such as to open the Door of the Hujra (Sacred Chamber).

Hadith 9: Abu Dawud reported from Ibn Abi Maleeka that someone mentioned to Hazrat A’isha  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ that a woman wore shoes (which resembled that of men). She (Hazrat A’isha) said that Rasoolullah Sallallahu ta’ala alayhi wa sallam cursed women who resembled men. In other words, women should not wear shoes that are like that of men. Actually this refers to all things in which men and women have distinctiveness to one another; from them, there is prohibition for each one of them to adopt the style of the other. Neither should men adopt the style of the women, and nor should the women adopt the style of the men. Read the rest of this entry »

THE ETIQUETTES OF TRAVELLING

* Ahadith

* Regarding females journeying without the husband or Mahram

* Seek permission from your parents, before  undertaking a journey

Hadith 1: It is in Sahih Bukhari from Ka’ab bin Maalik radi allahu anhu that Nabi-e-Kareem Sallallahu ta’ala alayhi wa sallam departed for The Ghazwa-e-Tabuk 1 on a Thursday, and Huzoor Sallallahu ta’ala alayhi wa sallam preferred departing (for journeys) on Thursdays.

Hadith 2: Tirmizi and Abu Dawud have reported from Sakhr bin Wada’a radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘O Allah, Grant my Ummah Barkat (blessing and abundance) in the morning’. Whenever Huzoor Sallallahu ta’ala alayhi wa sallam sent out any contingent or regiment, he would do so in the morning, and Sakhr was a trader, who would dispatch his trade goods during the morning,  so he became a very wealthy person and his goods (stock)  became abundant.

Hadith 3: It is in Sahih Bukhari from Ibn Umar  ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘If others only knew of the  angers in travelling alone, then no rider (i.e. traveller) would travel alone at night’.

Hadith 4: Imam Maalik, Tirmizi and Abu Dawud report on the authority of Amr bin Shu’aib from his father, from  his grandfather radi allahu anhum, that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘shaitaan concerns himself with one and two travellers. When there are three, it is a Jama’at (group) (i.e. so he does not concern himself with them)’.

Hadith 5: Abu Dawud reported from Abu Sa’eed Khudri radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘When there are three people on a  journey, then one (from amongst them) should be appointed as the Ameer (i.e. he should be made the group leader)’.

Hadith 6: Baihaqi reported from Sahl ibn Sa’ad radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘A leader of a group of travellers is the one who serves them. With the exception of martyrdom, no other deed of others can surpass one who takes greater  initiative in serving’.

___________________________________________________
1. A Ghazwa refers to a battle or expedition

Hadith 7: It is in Sahih Bukhari and Muslim from Abu Hurairah radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘Travelling is a portion of suffering. It prevents (one) from sleeping, eating and drinking, so return home in haste, after you have completed your undertaking’.

Hadith 8: It is in Sahih Muslim from Abu Hurairah radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘When you disembark at night, at any stage of your journey, then take respite away from the road, for it is the path of the animals and a place inhabited by poisonous creatures’.

Hadith 9: Abu Dawud reported from Abu Hurairah radi allahu anhu that Rasoolullah Sallallahu ta’ala alayhi wa sallam said ‘Do not make the backs of animals your pulpits. In other words, do not sit on their backs, making conversation when you stop, for Allah has subdued the animals to (serve) you, so that you may reach such cities, which cannot be (ordinarily) reached without causing yourself distress’. Read the rest of this entry »

Three Conditions for the Acceptance of wazaif from Fatawa Radawiyyah

To achieve the effect of ważā’if [litanies] and aʿmāl [exercises], (the fulfilment of) three conditions is essential –

1 –  [confident expectancy]

For the heart to be free from such anxiety where one is constantly deliberating whether it has had an effect or not. Rather, one must trust wholly in Allāh تعالى that He will definitely accept (this action). It is mentioned in hadīth that the Messenger of Allāh و سلم  ليه و اٰ صلي لله تعالي stated –

ادعوا الله وانتم موقنون با لا جابة

“Supplicate to Allāh in such a state that you remain certain of its acceptance.”
[Sunan at Tirmidhī; V5; P292; H3590]

2 –  [patience and forbearance]

For one not to become fearful with the passage of time, where one thinks – “even after so many days, no effect has become apparent!” This itself will come to be the cause of (the action) not being accepted! Rather, embrace the mindset that without doubt, Allāh and His Messenger و سلم  ليه و اٰ صلي لله تعالي are about to generously favour you! Allāh تعالى states –


Translation of Kanzulīmān –
If only they were content with that which Allāh and His Messenger have given them, and say, “Allāh is enough for us – He will give us some of His bounty and so will His Messenger – to Allāh alone we turn in hope.” [Surah al Tawbah; V59]

It is mentioned in a hadīth –

“Your supplications are accepted as long as you do not hastily say – ‘I supplicated but it is yet to be accepted’.”
[Sahīh Muslim; P1563; H2735]

3 –
With regards permission (to act upon) the entirety of my (meaning `Ā’lā Hadrat’s رضي لله تعالي عنه ) ważā’if [litanies], aʿmāl [exercises] and taʿwīżāt [amulets,] I have stipulated the condition that one must remain regular in offering the five daily salāh with the congregation in the masjid. And with Allāh is tawfīq. [Fatāwā Radawiyyah; V23; P558]

Twenty Rakats for the Tarawih Prayer

 Hadrat Abu Hurairah Radi Allahu Ta’ala Anhu eported that the Messenger of Allah (Peace and Blessings of Allah be Upon Him) has said,

من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه

“…whoever prays during the night in Ramadhan sincerely; seeking his reward from Allah, his former sins are forgiven.” [Sahih al-Muslim, Vol. 1, Page 259, Hadith 1815]

Hadrat Sa’ib ibn Yazid has stated that,

كانوا يقومون على عهد عمر بن الخطاب رضى الله عنه فى شهر رمضان بعشرين ركعة

“We, (the Companions of the Beloved Prophet,) used to pray twenty rak’ats Tarawih prayer in the era of the Caliph ‘Umar ibn al-Khattab.” [Sunan al-Bayhaqi, Vol. 2, Page 224, Hadith 4801]

It has been stated in Mirqat al-Mafatih:

إسناده صحيح

The chain of narration of this Hadith is sound (Sahih). [Mirqat al-Mafatih – Vol. 2, Page 175]

Hadrat Yazid ibn Ruman reports that

كان الناس يقومون فى زمان عمر بن الخطاب فى رمضان بثلاث وعشرين ركعة

“…during the time of Hadrat ‘Umar ibn al-Khattab, people used to pray 23 Rak’ahs during Ramadhan (20 rak’ahs for Tarawih prayer and 3 rak’ats for witr.)” [Muwatta Imam Malik, Vol. 1, Page 115, Hadith 251]

Sayyiduna Ibn Abbas Radi Allahu Ta’ala Anhu narrates, [and] said that,

أن النبي صلى الله عليه وسلم كان يصلي في رمضان عشرين ركعة سوى الوتر

During the month of Ramadhan, aside from the praying of wit’r the beloved Prophet SallAllahu Alaihi wa Aaihi wa Sallam would also pray 20 rak’ahs of Tarawih.

Ibn Abi Shayba, Musannaf, Vol. 2, Page 164, Hadith 7692

At-Tabarani, Mu’jam al-Awsat, Vol. 1, Page 243, Hadith 798

At-Tabarani, Mu’jam al-Awsat, Vol. 5, Page 324, Hadith 5440

At-Tabarani, Mu’jam al-Kabir, Vol. 11, Page 393, Hadith 12102

Al-Bayhaqi, Sunan al-Kubra, Vol. 2, Page 496, Hadith 4391

Abd bin Hamid, Musnad, Vol. 1, Page 218, Hadith 653

Khatib al-Baghdadi, Tarikh, Vol. 6, Page 113

Al-Haytami, Majma’ az-Zawaid, Vol. 3, Page 172

Ibn Abd-al Barr, al-Tamhid, Vol. 8, Page 115

Al-Asqalani, Fath al-Bari, Vol. 4, Page 254, Hadith 1908

Al-Asqalani, al-Diraya, Vol. 1, Page 203, Hadith 257

As-Suyooti, Tanwir al-Hawaliq, Vol. 1, Page 108, Hadith 263

Zahbi, Mizan al-Ae’tidal, Vol. 1, Page 170

Al-San’ani, Subul Islam, Vol. 2, Page 10

Al-Mizzi, Tahzib al-Kamal, Vol. 2, Page 149

Al-Zela’i, Nasb al-Rayah, Vol. 2, Page 153

Zurqani, Sharh Alal Muwatta, Vol. 1, Page 342 Read the rest of this entry »

Is it permissible to keep dogs or not? – Ahkaam E Shariat Part 1

Question: 20th Rabi ul Aakhir 1320 Hijri

What is the ruling of the learned Ulama regarding whether it is permissible to keep dogs or not? Is it permissible to keep pigeons without the intention of racing them? What about the ruling regarding quail fighting and cock fighting? Also what is the rule regarding the keeping of falcons and eagles and to use them for hunting and to then to eat which they have hunted?

The Answer: It is permissible to keep falcons and eagles and to use it for hunting is also allowed and to eat which they have hunted is also allowed. Almighty Allah says, “And which hunting animals have you trained for hunting” (Surah Maida, verse 4).

It must however be noted that the animal must be hunted for the purpose of attaining food, for medicinal purpose or for any beneficial reason. It should not be just for sport and for fun. This is a waste of time and is haraam and those who do this are sinful. That animal that is killed by them is halaal if they have been well trained to hunt and bismillah was said when releasing them. It is clear that to release if for the sake of game hunting (for sport) is haraam and this does not interfere which the Zibah according to Sharia just as to take Allah’s name and then strike a sheep from the neck (nape) is a haraam action, but to eat such an animal is halaal.

Quail fights, cock fighting, and getting any other animal to fight, like the way people fight rams, little birds and some even fight haraam animals such as elephants and bears are all haraam as this is to cause pain to animals without reason. It has been mentioned in the Hadith Shareef that the Holy Prophet (Sall Allaho Alaihi Wa Sallam) has prohibited us from fighting animals (against one another). (Ref: Abu Dawood and Tirmizi from Ibn Abbas radi Allahu anhu and Tirmizi has categorized it as Hassan Sahih)

To keep pigeons just for the sake of comforting ones heart and not for any impermissible reason is allowed. To fly pigeons from rooftops so that one may go on the rooftops and look at our Muslims females, or to throw stones at the pigeons, causing windows to break and the danger of injuring someone’s eye, to fly pigeons to capture the pigeons belonging to others or to fly them the entire day absolutely hungry, and to enjoy seeing them fly in this way, not even allowing them to land when they need are all improper and to keep the pigeons for these reasons is haraam. It is in Durr-e-Mukhtar as follows: “It is Makrooh (to keep the pigeons caged) even if it is in their special enclosure (if this is to harm others). This is when this harm is caused through looking (at what is not allowed) and by trapping the pigeons of others. Thus, if one flies them from a rooftop and this causes disclosure of females, and if one throws stones, causing windows to break, then the person who threw the stones will be answerable and he will be stopped from doing this very sternly. If he does not abstain from this, then the chief police officer of the town has the right to make them (the pigeons) zibah. If they are not for flying, then this is doing what is best due to feeling for the pigeons and this is Mubah (permitted).”

It is in Sahih Bukhari etc. on the authority of Abdullah bin Umar (radi Allahu anhu) and in the Sahih of Ibn Hibaan on the authority of Abdullah ibn Umar (radi Allahu anhu) that the Holy Prophet (Sall Allaho Alaihi Wa Sallam) said, “A lady went into hell because of a cat. She kept the cat tied up. Neither did she feed it nor did she release it, so that she may be free and eat the mice etc.” It has been mentioned in the narration of ibn Hibaan that the said cat has been appointed to punish the woman in hell and it bites her with its teeth from in front and from behind. Read the rest of this entry »

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