Monthly Archives: August 2017

 *covering the feet in prayer*

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 *covering the feet in prayer*

🌸🌸 *Fatwa regarding women*🌸🌸
*Q*💬 I heard a fatwa of Shaykh Ibn Baaz (may Allah have mercy on him) in which he said that if a woman prays with her feet uncovered, she has to repeat the prayer. My question is: what is the ruling on the prayers that I offered before coming to know of the ruling? What must I do now – should I repeat them? If I do not know how many there were, what should I do?
*A*💬Praise be to Allah.
🌸Firstly: 
The scholars (may Allah have mercy on them) differed concerning the ruling on whether a woman has to cover her feet whilst praying. The majority of scholars are of the view that it is obligatory for a woman to cover her feet whilst praying. Shaykh Ibn Baaz (may Allah have mercy on him) was inclined towards this view. In the answer to question no. 1046 we quoted his words (may Allah have mercy on him). Please see the question referred to for more information. 
The other view is that this is not obligatory; this is the view of the Hanafis and was the view favoured by Shaykh al-Islam Ibn Taymiyah. Ibn ‘Uthaymeen (may Allah have mercy on him) was inclined towards this view. 
It says in al-Mawsoo‘ah al-Fiqhiyyah (7/86): With regard to the feet, they are ‘awrah according to the Maalikis and Shaafa‘is, apart from al-Mazani. This is also the view of the Hanbalis and of some of the Hanafis. 
The most widely-held view among the Hanafis is that the feet are not ‘awrah. This is also the view of al-Mazani among the Shaafa‘is and of Shaykh Taqiy ad-Deen ibn Taymiyah among the Hanbalis. End quote.
The majority quoted as evidence for the view that it is obligatory to cover them the report narrated by Abu Dawood (640) from Umm Salamah (may Allah be pleased with her), that she asked the Prophet (blessings and peace of Allah be upon him): Can a woman pray wearing a chemise and headcover and no izaar (waist-wrapper)? He said: “If the chemise is long enough to cover the tops of her feet (then that is fine).” 
Al-Khattaabi (may Allah have mercy on him) said: This report supports the validity of the view of those scholars who did not regard it as permissible for a woman to pray if any part of her body is uncovered. Do you not see that he said: “If the chemise is long enough to cover the tops of her feet (then that is fine).”? Thus he made it a condition of her prayer being valid that no part of her body should be visible. End quote from Ma‘aalim as-Sunan (1/159) 
Those who held the second view quoted as evidence the fact that the feet are part of the woman’s body that is usually visible when she is at home, yet despite that there is no proven hadith to suggest that it is obligatory to cover the feet. 
They responded to the hadith of Umm Salamah (may Allah be pleased with her) by noting that it is mawqoof (i.e., the isnaad does not go back to the Prophet (blessings and peace of Allah be upon him)). 
Abu Dawood said in his Sunan, after quoting the hadith: This hadith was narrated by Maalik ibn Anas, Bakr ibn Mudar, Hafs ibn Ghiyaath, Ismaa‘eel ibn Ja‘far, Ibn Abi Dhi’b and Ibn Ishaaq from Muhammad ibn Zayd, from his mother, from Umm Salamah, and none of them mentioned the Prophet (blessings and peace of Allah be upon him). They only attributed it to Umm Salamah (may Allah be pleased with her). End quote. 
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in ash-Sharh al-Mumti‘ (2/161): Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was of the view that the entire body of a free woman is ‘awrah apart from that which appears of it in her own home, which is the face, hands and feet. He said: At the time of the Messenger (blessings and peace of Allah be upon him, women used to wear chemises at home, and not every woman had two garments. Hence if any menstrual blood got on to her garment, she would wash it and pray in it, therefore the feet and hands are not ‘awrah in prayer and are not ‘awrah in the sense that they should be covered in the presence of non-mahrams. 
As there is no definitive evidence concerning this matter, I follow the view of Shaykh al-Islam concerning this issue, and I say that this is what appears to be the correct view if we do not state that in definitive terms, because even if a woman has a garment that comes down to the floor, when she prostrates the soles of her feet will be visible. End quote. 
🌸Secondly: 
If a woman prayed for some time without covering her feet, and she was unaware of the ruling, then she does not have to make up those past prayers, because she is excused due to having been ignorant of the ruling. But she should make up the prayer that is currently due, if the time for it has not ended. 
Shaykh Muhammad Shams al-Haqq al-‘Azeemabadi (may Allah have mercy on him) said: Maalik ibn Anas said: If a woman prayed with her hair showing or the tops of her feet uncovered, she should repeat the prayer if the time for it has not yet ended.
End quote from ‘Awn al-Ma‘bood Sharh Sunan Abi Dawood (2/242) 
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) issued two fatwas, one with the members of the Standing Committee, of which he was the head (may Allah have mercy on him), and a fatwa of his own that was from the Fataawa Noor ‘ala ad-Darb collection. Both fatwas say that if the woman was unaware of the ruling, then she does not have to make up the prayers. 
It says in Fataawa al-Lajnah ad-Daa’imah, vol. 2 (5/143): I heard on a religious show that it is prohibited for a woman to pray with her feet uncovered; what is the ruling? 
They replied: The woman is required to cover all of her body when praying, including the feet, which must be covered. As for the face, it should be left uncovered if there are no non-mahram men nearby. If she offered some prayers in the past in which her feet were uncovered, then she is pardoned, in sha Allah, due to having been ignorant of the ruling. And Allah is the source of strength. End quote. 
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said: 
With regard to her making up past prayers, that is because she failed to meet one of the conditions of prayer. If she offered several prayers in which she did not cover her feet, then she must make them up. But if she was unaware of the shar‘i ruling, then perhaps Allah, may He be glorified and exalted, will forgive her for what is past and she does not have to make them up. It was narrated in a saheeh report from the Prophet (blessings and peace of Allah be upon him) that when he saw a man praying too quickly, as if he was pecking the ground, he said to him: “Go back and pray, for you have not prayed…” [Saheeh – agreed upon]. So the Prophet (blessings and peace of Allah be upon him) instructed him to repeat that prayer that was currently due, but he did not instruct him to repeat previous prayers, because he had been ignorant of the correct manner of praying, although what appears to be the case is that he had been praying in this manner in the past, but because he had been ignorant, the Prophet (blessings and peace of Allah be upon him) excused him for those past occasions but he instructed him to repeat the prayer that was currently due. This indicates that if someone is ignorant of one of the obligatory parts of the prayer, then he is alerted to it before the time for a prayer ends, then he should repeat the prayer that is currently due, but as for his past prayers, they are still acceptable, because of his ignorance. This is what is indicated by this hadith, because the Messenger (blessings and peace of Allah be upon him) did not instruct this man who prayed badly to repeat all his past prayers, because of his ignorance and because of the hardship that would be caused by that. The same applies to the woman who offered many prayers before learning that it is obligatory to cover the feet; she does not have to repeat them, in sha Allah, according to the correct view, because she is excused due to her ignorance. But in the future she must always remember to cover her feet and the rest of her body, apart from the face and hands, because they are not ‘awrah when praying, according to the scholars. But if she does cover her hands, so as to avoid a matter concerning which some of the scholars differed, that is good.
End quote from Fataawa Noor ‘ala ad-Darb by Ibn Baaz. 
http://www.binbaz.org.sa/mat/14792 
To sum up: covering the feet when praying, for women, is a matter concerning which the scholars differed, but to be on the safe side a woman should not leave her feet uncovered when praying, so as to avoid a matter concerning which the scholars differed. But with regard to past prayers, she does not have to make them up, because she is excused for not having been aware of the ruling. 
And Allah knows best.
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Abu-l Aas ibn ar-Rabiah

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Abu-l Aas ibn ar-Rabiah

Abu-l Aas belonged to the Abd ash-Shams clan of the Quraysh. He was in the prime of his youth, handsome and very impressive looking. He was the epitome of Arab chivalry and was endowed with all the characteristics of pride, manliness and generosity. He took great pride in the traditions of his ancestors.

Abu-l Aas inherited the Quraysh love for trade. The Quraysh of course were known to be masters of the two annual trading expeditions. the winter expedition to the south, to Yemen. and the summer expedition to the north. to Syria. These two expeditions are mentioned in the Quran in the chapter named after the Quraysh.

The caravans of Abu-l Aas always plied between Makkah and Syria. Each caravan was made up of two hundred men and a hundred camels. People would entrust their wealth and their goods to him to trade on their behalf because of his skill as a merchant. his honesty and his trustworthiness.

The maternal aunt of Abu-l Aas was Khadijah bint Khuwaylid, the wife of Muhammad ibn Abdullah. She treated him like a mother would her own son, with love and affection. Muhammad too was extremely fond of him.

The years went by quickly in the household of Muhammad and Khadijah. Zaynab, their eldest daughter, soon grew up and blossomed forth like a lovely flower. She was much sought after in marriage by the sons of respectable Makkan nobles. And why not? She was one of the most distinguished Makkan girls in lineage and social standing. She was blessed with the most honorable father and mother. And she had the finest morals and behavior.

Which one of these men of Makkan nobility would win her hand? Abu-l Aas ibn Rabi’ah was the one who did.

Abu-l Aas and Zaynab were only married a few years when the Divine light of Islam radiated over Makkah. Muhammad, the father of Zaynab, was now the Prophet of God, sent to convey the religion of guidance and truth. He was commanded to convey the message of Islam first to his family and nearest relatives. The first women to believe in him and accept Islam were his wife Khadijah and his daughters Zaynab, Ruqayyah, Umm Kulthum and Fatimah. Fatimah was very young at the time.

Zaynab’s husband however did not like leaving the religion of his forefathers and he refused to adopt the religion which his wife now followed although he was completely devoted to her and loved her dearly with a pure and sincere love.

Before long, the confrontation between the Prophet(S.A.W) and the Quraysh developed and grew bitter. The Quraysh felt that it was intolerable for their sons to remain married to Muhammad’s daughters. They also considered that it would be an embarrassing and difficult situation for Muhammad if his daughters were to be returned to his household. So they went to Abu-l Aas and said:

“Divorce your wife, Abu-l Aas, and send her back to her father’s house. We shall then marry you to any of the most charming and noble women of the Quraysh you desire.”

“No, by God,” said Abu-l Aas firmly. “I shall not divorce my wife and I do not wish to have in her place any woman in all the world.”

Muhammad’s other two daughters, Ruqayyah and Umm Kulthum were divorced by their husbands and returned to his home. The Prophet in fact was delighted when they came back to him and he had hoped that Abu-l Aas would also return Zaynab to him except that at that time he had no power to compel him to do so. The law forbidding the marriage of a Muslim woman to a non believing man was not yet in force.

The Prophet(S.A.W) migrated to Madinah and his mission became stronger. The Quraysh felt even more threatened by him, they went out to confront him at Badr. Abu-l Aas was compelled to go along with the Quraysh army. He did not really have the desire to fight the Muslims nor did he feel any inclination to join them. 
But his position among the Quraysh- one of honor and trust – impelled him to go along with their campaign against Muhammad. The battle of Badr ended in the terrible defeat for the Quraysh and the forces of shirk. Some were killed, some were taken prisoner and some managed to escape. Among those, who were taken prisoner was Abu-l Aas, the husband of Zaynab.

The Prophet fixed amounts for the ransom of the prisoners of war varying from one thousand to four thousand dirhams, according to the wealth and social standing of the prisoner. Quraysh messengers went to and fro between Makkah and Madinah bearing the ransom money to free their relatives held in Madinah.
 Zaynab sent her messenger to Madinah bearing the ransom demand to free her husband. The ransom amount included a necklace which her mother, Khadijah, had given to her before she died. When the Prophet saw the necklace, his face at once became covered with a veil of sadness and he felt a surge of tenderness for his daughter. He turned to his companions and said:

“Zaynab has sent this amount to ransom Abu-l Aas. If you see fit to set free her prisoner and return her possession to her, then do so.”

“Yes,” his companions agreed. “We shall do whatever we can to soothe your eyes and make you happy.”

The Prophet set one condition on Abu-l Aas before he freed him, that he should send his daughter Zaynab to him without delay.

As soon as he reached Makkah, Abu-l Aas began making arrangements to carry out his promise. He ordered his wife to prepare herself for the journey and told her that her father’s messengers were waiting for her just outside Makkah. He prepared provisions and a mount for her and instructed his brother, Amr ibn ar-Rabi’ah, to accompany her and hand her over personally to the Prophet’s emissaries.

 

Amr slung his bow over his shoulders, took up his quiver of arrows, placed Zaynab in her hawdaj and left Makkah with her in the broad light of day, in full view of the Quraysh.

The Quraysh were furious. They pursued Zaynab and Amr until they caught up with them. Zaynab was scared. Amr stood poised with his bow and arrow and shouted:

“By God, if any man come near to her, I would plunge this arrow in his neck”. Amr was known to be an excellent marksman.
Abu Sufyan ibn Hath, who had by this time joined the Quraysh group, went up to Amr and said: “Son of my brother, put away your arrow and let me talk to you.”

This Amr did and Abu Sufyan went on: “What you have done is not prudent. You left with Zaynab in full view of the people. All the Arabs know the disasters we suffered at Badr at the hands of her father, Muhammad. If you leave with his daughter in the open as you have done, the tribes would accuse us of cowardice and they would say that we have been humiliated. Return with her and ask her to stay in her husband’s house for a few days so that people could say that we brought her back. Thereafter you can take her away quietly and secretly from us and take her to her father. We have no need to detain her.”  
Amr agreed to this and Zaynab returned to Makkah. A few days later, in the middle of the night Amr took Zaynab and handed her over to the Prophet’s emissaries just as his brother had instructed.

After the departure of his wife, Abu-l Aas stayed on in Makkah for several years. Then, shortly before the conquest of Makkah, he left for Syria on a trading mission. On the return journey from Syria his caravan consisted of some one hundred camels and one hundred and seventy men.

As the caravan approached Madinah, a detachment of Muslims took them by surprise. They impounded the camels and took the men as captives to the Prophet. Abu-l Aas however managed to escape. During the night which was pitch black, Abu-l Aas entered Madinah fearful and alert. He searched around until he came to Zaynab’s house. He asked her for protection and she gave it to him.

At dawn, the Prophet(S.A.W) came out to the masjid to perform the Dawn Prayer. He stood erect in the mihrab and said “Allahu Akbar” to begin the Prayer. The Muslims behind him did the same. At that point Zaynab shouted from the women’s section of the masjid:

“O people! I am Zaynab the daughter of Muhammad. I have given protection to Abu-l Aas. Do give him your protection also.”

When the Prayer was finished, the Prophet turned to the congregation and said: “Have you heard what I heard?” “Yes, Messenger of Allah,” they replied.

“By Him in Whose hand is my soul, I knew nothing of this until I heard what you heard. He is asking protection from the Muslims.”

Back at home the Prophet said to his daughter: “Prepare a place of rest for Abu-l Aas and let him know that you are not lawful for him.” He then summoned the men of the expeditionary force which had taken the camels and the men of the caravan and said to them:

“You have taken the possessions of this man. If you are kind to him and return his property, we would be pleased. If however you do not agree then the goods is booty sanctioned by God which you have a right to.”

“We would certainly return his possessions to him, Messenger of God,” they replied and when Abu-l Aas came to collect his goods, they said to him:

“You belong to the Quraysh nobility. You are the nephew of the Messenger of God and his son-in-law. Would you accept Islam? We would hand over all this wealth to you. You would then have for your own enjoyment whatever wealth and possessions the Makkans entrusted to you, and stay with us here in Madinah.”
“What an evil thing you are asking me do, to enter a new religion while committing an act of treachery!” Abu-I Aas retorted.

Abu-l Aas returned to Makkah with the caravan and handed over all the wealth and goods to their rightful owners. Then he asked:

“O people of Quraysh! Is there any money left with me belonging to any one of you which he has not taken?”

“No,” came the reply. “And may God bless you with goodness. We have indeed found you noble and trustworthy.”

Then Abu-I Aas announced: “Since I have now handed over to you what is rightfully yours, I now declare that there is no god but Allah and that Muhammad is the Messenger of Allah. By God, the only thing that prevented me from declaring my acceptance of Islam while I was with Muhammad in Madinah was my fear that you would think that I did so only to appropriate your wealth. Now that I have discharged my trust in this matter, I now declare that I am a Muslim…”

Abu-l Aas then left for Madinah where the Prophet received him hospitably and returned his wife to him. The Prophet used to say about him: “He spoke to me and was truthful to me. He made promises to me and remained faithful to his word.”
Copied 

from companions of the prophet

*REGARDING TALKING TO MEN*

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*REGARDING TALKING TO MEN*

*REGARDING BEEN EASY GOING AND FREE WHEN TALKING TO MEN*
Shaykh Saalih Al-Fawzaan حفظه الله تعالى :

 

 

“It is upon the woman who fears Allah and the hereafter to stay away from what many of the women are doing today such as being lackadaisical with the hijab and easy-going with wearing decorative garments when going outside and being lax with using perfume when going out of the house and intermingling with men and joking with them.

 

Allah, the Most High, said to His Prophet’s wives:

 

يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ إِنِ اتَّقَيْتُنَّ فَلاَ تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلاً مَّعْروفاً

 

*“Then do not be soft in speech, lest he in whose heart there is a disease (of fornication) should be moved with desire. But rather speak in an honorable manner.” [Ahzaab: 32]*

 

If a woman has a need to speak to a man that is not one of her mahaarim, she may speak to him, but with a casual tone that has no softness or gentleness in it, and not in a joking or laughing manner.

 

Rather her speech must be ordinary and in accordance with what necessity dictates – i.e. a question and an answer – as per the need only.

 

She must not speak in a tone that appears friendly, laughing or teasing, or in a mellow or beautiful voice, thus stirring the desire of the one who has a disease in his heart. This is based on Allah’s saying:              
 وَقُلْنَ قَوْلاً مَّعْروفاً

 

*“But rather speak in an honorable manner.” [Ahzaab: 32]*

 

So the Muslim women of today must fear Allah with respect to themselves and their societies.”
[Taken from ‘Four Essays On The Obligation Of Veiling’ Chapter: Advice3 To Muslim Women by Shaykh Saalih Al-Fawzaan, p. 72]

Dua when terminally Ill

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Dua when terminally Ill

Assalam alaikum wa rahmatullah sisters.
Dua when terminally Ill
*أللّهُمَّ اغْفِرْ لي وَارْحَمْني وَأَلْحِقْني بِالرَّفيقِ الأّعْلى*
*Allaahum-maghfir lee warhamnee wa ‘alhiqnee bir-rafeeqil-‘a’laa*
*O Allah, forgive me and have mercy upon me and join me with the highest companions (in Paradise)*.
Al-Bukhari 7/10, Muslim 4/1893
Source: “Fortress of the Muslim”

Dr. Sa’eed bin Ali Al-Qahtani, Dar-us-Salam Publication
The Prophet صلى الله عليه وسلم Breathes his Last:
When the pangs of death started, ‘Aishah leant him against her. She used to say: One of Allâh’s bounties upon me is that the Messenger of Allâh (صلى الله عليه وسلم) died in my house, while I am still alive. He died between my chest and neck while he was leaning against me. Allâh has mixed his saliva with mine at his death. For ‘Abdur Rahman — the son of Abu Bakr — came in with a Siwak (i.e. the root of a desert plant used for brushing teeth) in his hand, while I was leaning the Messenger of Allâh (Peace be upon him) against me. I noticed that he was looking at theSiwak, so I asked him — for I knew that he wanted it — “Would you like me to take it for you?” He صلى الله عليه وسلم nodded in agreement. I took it and gave it to him. As it was too hard for him, I asked him “Shall I soften it for you?” He صلى الله عليه وسلم nodded in agreement. So I softened it with my saliva and he passed it (on his teeth). In another version it is said: “So he brushed (Istanna) his teeth as nice as he could.” There was a water container (Rakwa) available at his hand with some water in. He put his hand in it and wiped his face with it and said:
“There is none worthy of worship but Allâh. Death is full of agonies.”
As soon as he had finished his Siwak brushing, he صلى الله عليه وسلم raised his hand or his finger up, looked upwards to the ceiling and moved his lips. So ‘Aishah listened to him. She heard him say:
*With those on whom You have bestowed Your Grace with the Prophets and the Truthful ones (As-Siddeeqeen), the martyrs and the good doers. O Allâh, forgive me and have mercy upon me and join me to Companionship on high*.”
Then at intervals he صلى الله عليه وسلم uttered these words: “The most exalted Companionship on high. To Allâh we turn and to Him we turn back for help and last abode.” This event took place at high morning time on Monday, the twelfth of Rabi‘ Al-Awwal, in the eleventh year of Al-Hijrah. He was sixty-three years and four days old when he died.
Source: From the Book – Ar-Raheeq Al-Makhtum (The Sealed Nectar) – By Saifur Rahman al-Mubarakpuri , DarusSalam Publications

* The Hijab*

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*Q*💬 *Is it haraam for a woman to wear coloured clothes even if it fulfils the conditions of hijab? If it is haraam, then is there a hadeeth or verse to prove that? What is meant by saying it should not be an adornment in itself?.*
*A*💬Praise be to Allaah. 
It is not one of these conditions that it should be black. A woman may wear whatever she wants, so long as she does not wear a colour that is only for men , and she does not wear a garment that is an adornment in itself, i.e., decorated and adorned in such a way that it attracts the gaze of men, because of the general meaning of the verse (interpretation of the meaning): 
*“…and not to show off their adornment…”*
[al-Noor 24:31] 
This general meaning includes the outer garment, if it is decorated. Abu Dawood (565) narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: *“Do not prevent the female slaves of Allaah from attending the mosques of Allaah, but let them go out unadorned.”* Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 515. 
It says in ‘Awn al-Ma’bood: 
*“ ‘Unadorned’ means not wearing perfume… they are commanded to go out like this and are forbidden to wear perfume lest they provoke men’s desires with their perfume. That also includes other things which are forbidden because they provoke desire, such as beautiful clothing and visible and expensive adornment.”* 
What a woman must do if she appears before non-mahram men is to avoid clothes that are decorated and adorned, which attract the gaze of men. 
It says in Fataawa al-Lajnah al-Daa’imah (17/100): 
It is not permissible for a woman to go out in a decorated garment that attracts people’s gaze, because this is something that tempts men. 
It also says (17/108): 
The dress of the Muslim woman need not only be black. It is permissible for her to wear any colour of clothing so long as it covers her ‘awrah, does not resemble men’s clothing, and is not so tight as to show the shape of her limbs or so thin as to show what is beneath it, and does not provoke temptation. 
And it says (17/109): 
Wearing black for women is not a must. They may wear other colours that are worn only by women, do not attract attention and do not provoke desire. 
Many women choose to wear black, not because it is obligatory, but because it is farthest removed from being an adornment. There are reports which indicate that the women of the Sahaabah used to wear black. Abu Dawood (4101) narrated that Umm Salamah said: *“When the words ‘and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)’* [al-Noor 24:31 – interpretation of the meaning] were revealed, the women of the Ansaar went out looking as if there were crows on their heads because of their garments.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood. 
The Standing Committee (17/110) said: This is to be understood as meaning that those clothes were black in colour. 
And Allaah knows best.
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OCCUPY YOUR SELF WITH TAKBEER 

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OCCUPY YOUR SELF WITH TAKBEER 

*OCCUPY YOUR SELF WITH TAKBEER ON THE FIRST 10 DAYS OF DHUL-HIJJAH AND THE DAYS OF TASHRIK*
*Recite the name of Allah during the given number of days (Quran 2: 203)*

… *And recite Allah’s name in specified days* (Quran 22: 28)
Ibn Abbas commented on the two verses: They refer to Ayyamu Tashreek(11-13 th of Dhul-hijjah) and the first 10days of Dhul-hijjah respectively. (Tafseer ibn katheer)

_Ibn Umar narrates from the Prophet SAW :There are no days greater in the sight of Allah ,nor are deeds more beloved to Him therein than those done in these ten days (of Dhul-hijjah). Do much of Tahleel (Lailaha illa llah),Takbir (Allahu Akbar) and Tahmeed (Alihamdulila) (Sahih ,collected by Ahmad 5446, )_

.

*Fiqh of the Takbirat*
• *_It can be said aloud_*
_Ibn Umar and Abu Hurairah used to go to the Market in the days 10 days of Dhul-hijjah,Both of them would say Takbeer and people would say Takbeer with their Takbeer .(Bukhari)_
• *It can be said individually and in Unison*
Some of our scholars said that the Takbeer should not be done in unison. Some others do not see any problem with this because of the hadith on the action of the Abu Hurayra, Ibn Umar and other Sahabah mentioned in the hadith above

 Al-Bukhari also recorded: “_
_During ‘Umar’s stay at Mina, he would say takbirat in his tent [so loud] that the people in the mosque would hear it and then they would start doing it also and the people in the market place would do the same and all of Mina would resound with the takbirat_

…..
_*The women used to say takbirat behind Abban ibn ‘Uthman and ‘Umar ibn ‘Abdulaziz along with the men in the mosque during the days of tashriq*. These reports clearly show that they did it together because there is no way that women can be said to be doing takbirat with men if they are not doing it in Unison_.
  ~*Hence ,this should not create any unnecessary argument*~

*NB :Women should lower their voice if raising it will lead to fitnah.*

*When should we begin to say it*?
_From the verses of the Quran and the hadith quoted earlier . It can be seen the takbirat should start from the beginning of Dhul-hijjah. We should however increase it from the day of Arafah till the Asr of day 13th Of Dhul-hijjah_.
*Wordings of Takbeer*
_Samrat bin Jundub narrates from the Prophet: The most beloved statement to Allah is SUBUHANALLAH WALHAMDULILAH WALAILAHA ILLA LLAH WALLAHU AKBAR,It will not harm you if you begin with any of them_ (Sahih Jaamih 173)
However, we have reports from Different companions how they did takbeer on these days and we should prefer theirs to ours.
. ‘Abdurrazaq recorded from Salman, who said: “They made takbirat with: ‘* *Allahu akbar, Allahu akbar, Allahu akbar kabeera*.”‘ From ‘Umar and ibn Mas’ud the following is related:

” *Allahu akbar. Allahu akbar. La ilaha illallah. Allahu akbar. Allahu akbar wa lillahil-hamd*.”
 Translation:

Allah is the greatest, Allah is the greatest. There is no God but Allah. Allah is the greatest, Allah is the greatest. All praise bbelongs to Allah. 

*How often should we say it?*
*_Ibn ‘Umar used to say the takbirat, during those days of Mina, after the prayers and while on his bed, in his tent, while sitting and while walking during all of those days. Maimuna would say the takbirat on the day of sacrifice.” Al-Hafiz ibn Hajar said: “These reports show that the takbirat are made during all the times of these days, after salah and all other times_*_.
Brethren ! 
Let’s start saying it from now on
🗣 *Say it everywhere, every time* 
*_Allahu akbar. Allahu akbar. La ilaha illallah. Allahu akbar. Allahu akbar wa lillahil-hamd_.*

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Abu Ubaydah ibn Al-Jarrah

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Abu Ubaydah ibn Al-Jarrah

AHis appearance was striking. He was slim and tall. His face was bright and he had a sparse beard. It was pleasing to look at him and refreshing to meet him. He was extremely courteous and humble and quite shy. Yet in a tough situation he would become strikingly serious and alert, resembling the flashing blade of a sword in his severity and sharpness.

He was described as the “Amin” or Custodian of Muhammad’s community. His full name was Aamir ibn Abdullah ibn al-Jarrah. He was known as Abu Ubaydah. Of him Abdullah ibn Umar, one of the companions of the Prophet, said:

“Three persons in the tribe of Quraysh were most prominent, had the best character and were the most modest. If they spoke to you, they would not deceive you and if you spoke to them, they would not accuse you of Iying: Abu Bakr as-Siddiq, Uthman ibn Affan and Abu Ubaydah ibn al-Jarrah.”

Abu Ubaydah was one of the first persons to accept Islam. He became a Muslim one day after Abu Bakr. In fact, it was through Abu Bakr that he became a Muslim. Abu Bakr took him, Abdur Rahman ibn Auf, Uthman ibn Maz’un and al-Arqam ibn abi al Arqam to the Prophet(S.A.W), and together they declared their acceptance of the Truth.
 They were thus the first pillars on which the great edifice of Islam was built.

Abu Ubaydah lived through the harsh experience, which the Muslims went through in Makkah, from beginning to end. With the early Muslims, he endured the insults and the violence, the pain and the sorrow of that experience. In every trial and test he remained firm and constant in his belief in God and His prophet. One of the most harrowing experiences he had to go through, however, was at the battle of Badr.

Abu Ubaydah was in the vanguard of the Muslim forces, fighting with might and main and as someone who was not at all afraid of death. The Quraysh cavalry were extremely wary of him and avoided coming face to face with him. One man in particular, however, kept on pursuing Abu Ubaydah wherever he turned and Abu Ubaydah tried his best to keep out of his way and avoid an encounter with him.

The man plunged into the attack. Abu Ubaydah tried desperately to avoid him. Eventually the man succeeded in blocking Abu Ubaydah’s path and stood as a barrier between him and the Quraysh. They were now face to face with each other. Abu Ubaydah could not contain himself any longer. He struck one blow to the man’s head. The man fell to the ground and died instantly.

Do not try to guess who this man was. It was, as stated earlier, one of the most harrowing experiences that Abu Ubaydah had to go through, how harrowing, it is almost impossible to imagine. The man in fact was Abdullah ibn al-Jarrah, the father of Abu Ubaydah!

Abu Ubaydah obviously did not want to kill his father but in the actual battle between faith in God and polytheism, the choice open to him was profoundly disturbing but clear. In a way it could be said that he did not kill his father he only killed the polytheism in the person of his father.
It is concerning this event that God revealed the following verses of the Qur’an:

“You will not find a people believing in God and the Last Day making friends with those who oppose God and His messenger even if these were their fathers, their sons, their brothers or their clan. God has placed faith in their hearts and strengthened them with a spirit from Him. He will cause them to enter gardens beneath which streams flow that they may dwell therein. God is well pleased with them and they well pleased with Him. They are the party of God. Is not the party of God the successful ones?” (Surah al-Mujadilah 58:22)

The response of Abu Ubaydah at Badr when confronted by his father was not unexpected. He had attained a strength of faith in God, devotion to His religion and a level of concern for the ummah of Muhammad to which many aspired.

It is related by Muhammad ibn Ja’far, a Companion of the Prophet, that a Christian delegation came to the Prophet and said, “O Abu-l Qasim, send one of your companions with us, one in whom you are well pleased, to judge between us on some questions of property about which we disagree among ourselves. We have a high regard for you Muslim people.”

“Come back to me this evening,” replied the Prophet, “and I will send with you one who is strong and trustworthy.’;

Umar ibn al-Khattab heard the Prophet(S.A.W) saying this and later said:

“I went to the Zuhr (midday) Prayer early hoping to be the one who would fit the description of the Prophet. When the Prophet had finished the Prayer, he began looking to his right and his left and I raised myself so that he could see me. But he continued looking among us until he spotted Abu Ubaydah ibn al-Jarrah. He called him and said, ‘Go with them and judge among them with truth about that which they are in disagreement.” And so Abu Ubaydah got the appointment.”

Abu Ubaydah was not only trustworthy. He displayed a great deal of strength in the discharge of his trust. This strength was shown on several occasions.

One day the Prophet(S.A.W) despatched a group of his Sahabah to meet a Quraysh caravan. He appointed Abu Ubaydah as amir (leader) of the group and gave them a bag of dates and nothing else as provisions. Abu Ubaydah gave to each man under his command only one date every day. He would suck this date just as a child would suck at the breast of its mother. He would then drink some water and this would suffice him for the whole day.

On the day of Uhud when the Muslims were being routed, one of the mushrikeen started to shout, “Show me Muhammad, show me Muhammad.” Abu Ubaydah was one of a group of ten Muslims who had encircled the Prophet to protect him against the spears of the Mushrikeen.

When the battle was over, it was found that one of the Prophet’s molar teeth was broken, his forehead was bashed in and two discs from his shield had penetrated into his cheeks. Abu Bakr went forward with the intention of extracting these discs but Abu Ubaydah said, “Please leave that to me.”

Abu Ubaydah was afraid that he would cause the Prophet(S.A.W) pain if he took out the discs with his hand. He bit hard into one of the discs. It was extracted but one of his incisor teeth fell to the ground in the process. With his other incisor, he extracted the other disc but lost that tooth also. Abu Bakr remarked, “Abu Ubaydah is the best of men at breaking incisor teeth!”
Abu Ubaydah continued to be fully involved in all the momentous events during the Prophet’s lifetime. After the beloved Prophet(S.A.W) had passed away, the companions gathered to choose a successor at the Saqifah or meeting place of Banu Sa’aadah. The day is known in history as the Day of Saqifah. On this day, Umar ibn al-Khattab said to Abu Ubaydah, “Stretch forth your hand and I will swear allegiance to you for I heard the Prophet(S.A.W) say, ‘Every ummah has an amin (custodian) and you are the amin of this ummah.’ ”

“I would not,” declared Abu Ubaydah, “put myself forward in the presence of a man whom the Prophet(S.A.W) commanded to lead us in Prayer and who led us right until the Prophet’s death.” He then gave bay’ah (the oath of allegiance) to Abu Bakr as-Siddiq. He continued to be a close adviser to Abu Bakr and his strong supporter in the cause of truth and goodness. Then came the caliphate of Umar and Abu Ubaydah also gave him his support and obedience. He did not disobey him in any matter, except one.

The incident happened when Abu Ubaydah was in Syria leading the Muslim forces from one victory to another until the whole of Syria was under Muslim control. The River Euphrates lay to his right and Asia Minor to his left.

It was then that a plague hit the land of Syria, the like of which people had never experienced before. It devastated the population. Umar despatched a messenger to Abu Ubaydah with a letter saying:

“I am in urgent need of you. If my letter reaches you at night I strongly urge you to leave before dawn. If this letter reaches you during the day, I strongly urge you to leave before evening and hasten to me.

When Abu Ubaydah received Umar’s letter, he said, “I know why the Amir al-Mu’mineen needs me. He wants to secure the survival of someone who, however, is not eternal.” So he wrote to Umar:

“I know that you need me. But I am in an army of Muslims and I have no desire to save myself from what is afflicting them. I do not want to separate from them until God wills. So, when this letter reaches you, release me from your command and permit me to stay on.”

When Umar read this letter tears filled his eyes and those who were with him asked, “Has Abu Ubaydah died, O Amir al-Mu’mineen?”

“No,” said he, “But death is near to him.”

Umar’s intuition was not wrong. Before long, Abu Ubaydah became afflicted with the plague. As death hung over him, he spoke to his army:

“Let me give you some advice which will cause you to be on the path of goodness always.

“Establish Prayer. Fast the month of Ramadan. Give Sadaqah. Perform the Hajj and Umrah. Remain united and support one another. Be sincere to your commanders and do not conceal anything from them. Don’t let the world destroy you for even if man were to live a thousand years he would still end up with this fate that you see me in.”

“Peace be upon you and the mercy of God.”

Abu Ubaydah then turned to Muadh ibn Jabal and said, “O Muadh, perform the prayer with the people (be their leader).” At this, his pure soul departed.
Muadh got up and said: “O people, you are stricken by the death of a man. By God, I don’t know whether I have seen a man who had a more righteous heart, who was further from all evil and who was more sincere to people than he. Ask God to shower His mercy on him and God will be merciful to you.”