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Prophet Dawud’s Du’a

Prophet Dawud’s Du’a

Assalam alaikum wa rahmatullah.
Today’s dua is one of prophet dawud’s dua (AS).
Abud-Darda’ (May Allah be pleased with him) reported:
The Messenger of Allah (ﷺ) said, “One of Prophet Dawud’s supplications was: *’Allahumma inni as’aluka hubbaka, wa hubba man yuhibbuka, wal-‘amalalladhi yuballighuni hubbaka. Allahumm-aj’al hubbaka ahabba ilayya min nafsi, wa ahli, wa minal-ma’il-baridi (O Allah! I ask You for Your Love, the love of those who love You, and deeds which will cause me to attain Your Love. O Allah! Make Your Love dearer to me than myself, my family and the cold water).”‘*
[At- Tirmidhi].
وعن أبي الدرداء، رضي الله عنه، قال‏:‏ رسول الله صلى الله عليه وسلم‏:‏ ‏”‏كان من دعاء داود عليه السلام‏:‏ *”اللهم إني أسألك حبك، وحب من يحبك، والعمل الذي يبلغني حبك، اللهم اجعل حبك أحب إلى من نفسي، وأهلي، ومن الماء البارد”‏‏.*‏ رواه الترمذي وقال حديث حسن‏.‏ reference : Book 17, Hadith 26Arabic/English book reference : Book 17, Hadith 1490


*Ruling on women parting their hair and wearing it in a bun*

*Ruling on women parting their hair and wearing it in a bun*

🌸🌸🌸 *Fatwa Regarding Women*🌸🌸
*Q*💬 *What is the ruling on styling the hair for wedding parties, i.e., wearing the hair up? And what is the ruling on that for the bride? Because usually brides style their hair for the wedding night?.*
*A*💬Praise be to Allaah.  
There is nothing wrong with a woman styling her hair and adorning it for the wedding night, rather that is something that is good and desirable. And there is nothing wrong with helping her to do that, on condition that this does not involve imitating the kaafir women or immoral women. What is meant by imitating them is styling the hair in manners that are known to be unique to the kaafir woman, or is known to be a style of a certain kaafir or immoral woman. That is because the Prophet (peace and blessings of Allaah be upon him) said: *“Whoever imitates a people is one of them.”* Narrated by Abu Dawood, 4031; classed as saheeh by al-Albaani in Saheeh al-Jaami’ al-Sagheer.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about adopting hairstyles from fashion models – is that included in the hadeeth of the Prophet (peace and blessings of Allaah be upon him), *“Whoever imitates a people is one of them”*? He replied: “The same applies to hair: it is not permissible for a woman to style her hair in the manner of kaafir and immoral women, because whoever imitates a people is one of them. 
I would like to take this opportunity to advise the Muslim woman and those who are in charge of them to avoid these (fashion) magazines and these styles which encourage imitation of the ways of the kuffaar and liking the indecent clothes that they wear, that have nothing whatsoever to do with the modesty of Islam, and these fashions regarding hair styles. The Muslims should be distinct from others as dictated by Islamic sharee’ah and the Islamic attitude, so that the Muslim ummah may regain its pride and honour.  
From Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, p. 12, question no. 188 
With regard to wearing the hair up, or making it into a bun on top of the head, or parting it at the side, some scholars disallow this, lest it be an imitation of the kaafir women. Some of them included the bun in the condemnation narrated from the Prophet (peace and blessings of Allaah be upon him): *“There are two types of the people of Hell whom I have not yet seen: people with whips like the tails of cattle with which they strike the people, and women who are clothed yet naked, astray and leading others astray, with their heads like the humps of camels, leaning to one side. They will not enter Paradise nor even smell its fragrance, although it fragrance may be detected from such and such a distance.”*  Narrated by Muslim, 2128. 
If we look at the parting of the hair on one side, for example, this may have been a fashion that was unique to kaafir and immoral women at one time, then it stopped being unique to them and spread to the Muslim women, and no one would think that the one who does it is a kaafir or an immoral woman. In that case the ruling on imitating the kuffaar no longer applies, so it is not haraam. 
Al-Haafiz said in al-Fath (1/307), when discussing the mayaasir al-arjawaan, which is a kind of small cushion which a horse-rider places beneath him, which was something that the Persians used to do: If we say that this is forbidden because it is an imitation of the Persians, then the prohibition is for a religious reason, but that was one of their unique features at that time, when they were kaafirs, but because it is no longer one of their unique features, the reason for disallowing it no longer applies, so it is no longer makrooh. And Allaah knows best. 
He also said, refuting those who regarded wearing the taylasaan (pallium, a large rectangular cloak as worn by the ancient Greeks) as a kind of imitation of the kuffaar, because it is the clothing of the Jews as mentioned in the hadeeth about the Dajjaal: It is appropriate to quote the hadeeth about the Jews at the time when the taylasaan is one of their unique features, but this does not apply at the present time, so now it is included among that which is permissible. 
Fath al-Baari, 10/274. 
We have also quoted other material form him which supports this view, in the answer given above. And Allaah knows best. 
This is the fatwa of the scholars with regard to women wearing the hair in a bun and parting the hair on the side. 
It says in Fataawa al-Lajnah al-Daa’imah (17/126): 
🌸 *What is the ruling on a woman parting the hair on the side, and making only one braid, and making it into a bun, with the intention of making herself beautiful for her husband or to look good because it suits her?* 
With regard to parting the hair on the side, this involves imitating the kaafir women, and it is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said *it is haraam to imitate the kuffaar.* 
With regard to gathering the hair into and letting it hang down the back, either braided or not braided, there is nothing wrong with that so long as it is covered (hijab). But making it into a bun (on top of the head) is not permitted, because that is an imitation of kaafir women and it is haraam to imitate them. The Prophet (peace and blessings of Allaah be upon him) warned against that when he said: *“There are two types of the people of Hell whom I have not yet seen: people with whips like the tails of cattle with which they strike the people, and women who are clothed yet naked, astray and leading others astray, with their heads like the humps of camels, leaning to one side. They will not enter Paradise nor even smell its fragrance, although it fragrance may be detected from such and such a distance.”*  Narrated by Ahmad and Muslim. 
Shaykh Fawzaan was asked: *What is the ruling on parting the hair on the side and not in the middle? He replied: It is not permissible for a woman to part her hair on the side. Shaykh Muhammad Ibraaheem (may Allaah have mercy on him) said: *“With regard to what some Muslim women do nowadays, parting the hair on the side and gathering it on top of the head, or doing the parting like European women, this is not permissible, because it involves imitating the kaafir women.* From Majmoo’ Fataawa al-Shaykh Muhammad ibn Ibraaheem, 1/47. 
Al-Muntaqa, 3/321 
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: *What is the ruling on a woman gathering her hair on top of her head?* 
If the hair is gathered on top of the head, this is regarded by the scholars as being included in the prohibition or warning that was narrated from the Prophet (peace and blessings of Allaah be upon him) in his hadeeth: *“There are two types of the people of Hell whom I have not yet seen: …  and women who are clothed yet naked, astray and leading others astray, with their heads like the humps of camels, leaning to one side.”* So if the hair is on top of the head, it is not allowed. But if it is at the nape of the neck, for example, then there is nothing wrong with it, unless the woman is going out to the marketplace, in which case this is a kind of tabarruj because it can be noticed through the abayah, so this comes under the heading of tabarruj and is a means of fitnah, so *it is not allowed.*
From Fataawa al-Mar’ah, Jam’ al-Musnad, p. 218.
Islam Q&A

Reference :

Al-Baraa Ibn Malik Al-Ansari

Al-Baraa Ibn Malik Al-Ansari

Al-Baraa Ibn Malik Al-Ansari

His hair looked dishevelled and his whole appearance was unkept. He was thin with so little flesh on his bones that it was painful to look at him. Yet in single-handed combat he defeated and killed many opponents and in the thick of battle he was an outstanding fighter against the mushrikeen. 
He was so courageous and daring that Umar once wrote to his governors throughout the Islamic state that they should not appoint him to lead any army out of fear that he would have them all killed by his daring exploits. This man was al-Baraa ibn Malik al- Ansari, the brother of Anas ibn Malik, the personal aide of the Prophet.

If the tales of Baraa’s heroism were to be told in detail, pages and pages could be written. But let one example suffice.

This particular story begins only hours after the death of the noble Prophet when many Arabian tribes took to leaving the religion of God in large numbers, just as they had entered it in large numbers. Within a short space of time only the people of Makkah, Madinah and Taif and scattered communities here and there, whose commitment to Islam was unwavering, remained within the religion.

Abu Bakr as-Siddiq, the successor to the Prophet, stood firm against this blind and destructive movement. From the Muhajireen and Ansar, he mobilized eleven armies each under a separate commander and despatched them to various parts of the Arabian peninsula. Their purpose was to make the apostates return to the path of guidance and truth and to confront the leaders of the rebellion.

The strongest group of apostates and the greatest in number were the Banu Hanifah among whom Musaylamah the Imposter arose, claiming that he was a prophet. Musaylamah managed to mobilize forty thousand of the best fighters among his people. Most of these however followed him for the sake of tribal loyalty and not because they believed in him. One of them in fact said, “I testify that Musaylamah is an imposter and that Muhammad is true but the imposter of Rabi’ah (Musaylamah) is dearer to us than the true man of Mudar (Muhammad). ”

Musaylamah routed the first army sent against him under the leadership of Ikrimah ibn Abi Jahl. Abu Bakr despatched another army against Musaylamah led by Khalid ibn al-Walid. This army included the cream of the Sahabah from both the Ansar and the Muhajireen. In the front ranks of this army was Baraa ibn Malik and a group of the most valiant Muslims.

The two armies met in the territory of the Banu Hanifah at Yamamah in Najd. Before long, the scale of battle tilted in favour of Musaylamah and his men. The Muslim armies began to retreat from their positions. Musaylamah’s forces even stormed the tent of Khalid ibn Walid and drove him from his position. They would have killed his wife if one of them had not granted her protection.

At that point, the Muslims realised in what a perilous situation they were. They were also conscious of the fact that if they were annihilated by Musaylamah, Islam would not be able to stand as a religion and Allah the One God with whom there is no partner would not be worshipped in the Arabian peninsula after that.
Khalid mustered his forces once more and began reorganising them. He separated the Muhajireen and the Ansar and kept men from different tribes apart. Each was put under the leadership of one of its own members so that the losses of each group in the battle might be known.

The battle raged. There was much destruction and death. The Muslims had not experienced anything like this in all the wars they had fought before. Musaylamah’s men remained firm amidst the tumult, as firm as immovable mountains although many of them had fallen.

The Muslims displayed tremendous feats of heroism. Thabit ibn Qays, the standard bearer of the Ansar, dug a pit and planted himself in it and fought until he was killed. The pit he dug turned out to be his grave. Zayd ibn al Khattab, brother of Umar ibn al-Khattab, may God be pleased with them both, called out to the Muslims: “Men, bite with your jaw teeth, strike the enemy and press on. 
By God, I shall not speak to you after this until either Musaylamah is defeated or I meet God.” He then charged against the enemy and continued fighting until he was killed. Salim, the mawla of Abu Hudhaifah, and standard bearer of the Muhajireen displayed unexpected valour. His people feared that he would show weakness or be too terrified to fight. To them he said, “If you manage to overtake me, what a miserable bearer of the Qur’an I shall be.” He then valiantly plunged into the enemy ranks and eventually fell as a martyr.

The bravery of all these, however, wanes in front of the heroism of al-Baraa ibn Malik, may God be pleased with him and with them all.

As the battle grew fiercer and fiercer, Khalid turned to al-Baraa and said, “Charge, young man of the Ansar.” AlBaraa turned to his men and said, “O Ansar, let not anyone of you think of returning to Madinah. There is no Madinah for you after this day. There is only Allah, then Paradise.”

He and the Ansar then launched their attack against the mushrikeen, breaking their ranks and dealing telling blows against them until eventually they began to withdraw. They sought refuge in a garden which later became known in history as The Garden of Death because of the many killed there on that day. The garden was surrounded by high walls. Musaylamah and thousands of his men entered and closed the gates behind them and fortified themselves.

From their new positions they began to rain down arrows on the Muslims.

The valiant Baraa went forward and addressed his company, “Put me on a shield. Raise the shield on spears and hurl me into the garden near the gate. Either I shall die a martyr or I shall open the gate for you.”

The thin and wiry al-Baraa was soon sitting on a shield. A number of spears raised the shield and he was thrown into the Garden of Death amongst the multitude of Musaylamah’s men. He descended on them like a thunderbolt and continued to fight them in front of the gate. Many fell to his sword and he himself sustained numerous wounds before he could open the gate.

The Muslims charged into the Garden of Death through the gates and over the walls. Fighting was bitter and at close quarters and hundreds were killed. Finally the Muslims came upon Musaylamah and he was killed.

Al Baraa was taken in a litter to Madinah. Khalid ibn al-Walid spent a month looking after him and tending his wounds. Eventually his condition improved. Through him the Muslims had gained victory over Musaylamah.
In spite of recovering from his wounds, al-Baraa continued to long for the martyrdom which had eluded him at the Garden of Death. He went on fighting in battle after battle hoping to attain his aim. This came at the battle for Tustar in Persia.

At Tustar the Persians were besieged in one of their defiant fortresses. The siege was long and when its effects became quite unbearable, they adopted a new tactic. From the walls of the fortress, they began to throw down iron chains at the ends of which were fastened iron hooks which were red hot. Muslims were caught by these hooks and were pulled up either dead or in the agony of death.

One of these hooks got hold of Anas ibn Malik, the brother of al-Baraa. As soon as al-Baraa saw this, he leapt up the wall of the fortress and grabbed the chain which bore his brother and began undoing the hook from his body. His hand began to burn but he did not let go before his brother was released.

Baraa himself died during this battle. He had prayed to God to grant him martyrdom.
Scanned from: “Companions of The Prophet”, Vol.1, By: Abdul Wahid Hamid.


*The Sacred Month of Muharram*

*The Sacred Month of Muharram*

The month of Allah Muharram is a great and blessed month. It is the first month of the Hijri year and is one of the sacred months concerning which Allah says (interpretation of the meaning):

“Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah 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”
[Soorat at-Tawbah 9:36]. 
It was narrated that Ibn ‘Abbaas said, concerning the words of Allah “so wrong not yourselves therein” [Soorat at-Tawbah 9:36]: (The command not to wrong yourself) applies in all months, then Allah singled out four months and made them sacred, and emphasised their sanctity, and He made sin during these months more grave, and He made righteous deeds and the reward thereof greater. 
👉Qatadah said: Allah has chosen elites from His creation: from among the angels He chose Messengers, from among mankind He chose Messengers, from among speech He chose remembrance of Him (dhikr), from among spaces on earth He chose the mosques, from among the months He chose Ramadan and the sacred months, from among days He chose Friday (Jumu‘ah), and from among nights He chose Laylat al-Qadr. 
So venerate that which has been chosen by Allah, for people of understanding and wisdom respect that which has been chosen by Allah. (End quote Ibn Khatir)
*Recommended Deeds*
1. *Fasting on Tasu’a (9th) and Ashura (10th)*
“I never saw the Messenger of Allah (peace and blessings of Allah be upon him) so keen to fast any day and give it priority over any other than this day, the day of ‘Ashura’, and this month, meaning Ramadhan.”Reported by Al-Bukhari, 1867
The Prophet (peace and blessings of Allah be upon him) said: “For fasting the day of ‘Ashura’, I hope that Allah will accept it as expiation for the year that went before.” [Reported by Muslim, 1976] 
☆ *Why fast Tasu’a*
Abdullah ibn ‘Abbas (may Allah be pleased withu them both) said: “When the Messenger of Allah (peace and blessings of Allah be upon him) fasted on ‘Ashura’ and commanded the Muslims to fast as well, they said, ‘O Messenger of Allah, it is a day that is venerated by the Jews and Christians.’ The Messenger of Allah (peace and blessings of Allah be upon him) said, ‘If I live to see the next year, in sha Allah, we will fast on the ninth day too.’ But it so happened that the Messenger of Allah (peace and blessings of Allah be upon him) passed away before the next year came.” [Reported by Muslim, 1916]
👉An-Nawawi (may Allah have mercy on him) said:
📚”The scholars – our companions and others – mentioned several reasons why it is mustahabb to fast on Tasu’a’: 
🖊The intention behind it is to be different from the Jews, who only venerate the tenth day. 

🖊This opinion was reported from Ibn ‘Abbas …

🖊The intention is to add another day’s fast to ‘Ashura’. This is akin to the prohibition on fasting a Friday by itself, as was mentioned by al-Khattabi and others.

🖊To be on the safe side and make sure that one fasts on the tenth, in case there is some error in sighting the crescent moon at the beginning of Muharram and the ninth is in fact the tenth.”
2. *Fasting on other days of the month*
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The best fast after Ramadan is in the month of Allah Muharram.”
One should therefore try to fast alot of nawafil fasts seeking reward in this holy month. The one already given to fasting twice a week (Mondays and Thursdays) as the prophet (saw) used to can make it thrice a week, while others can try to cultivate the sunnah or try to fast once every week (4 times a month) at least fast on the white days (13th, 14th and 15th) as also recommended by the prophet (saw). 
3. *Refraining from bad deeds and increasing in good deeds*
Engaging in bad deeds at any time of the year is sinful and a righteous believer should always try to refrain from it. But muharram being a holy month, sins committed in it are more gravious as mentioned by our righteous predecessors.
So an extra effort should be made to desist from sinful acts while increasing in the performance of good deeds-Nawafil prayers, charity, saying words of praise, teaching and reminding one’s sister or brother about the deen e.t.c since alhamdulillah, they too, incur a greater reward from Allah (swt). 
With excerpts from
O Allah (swt), make us of the doers of good this month and accept it from us, ameen thumma ameen.

**Muslim of Today**

**Muslim of Today**

🍂 Poetic Saturday 🍂
**Muslim of Today**
O Muslim of today

Full of greed and lust

Have you ever pondered that…

We’re all going through rust?

Have you looked at that Quran?

On your shelf full of dust!

Have you ever wondered this?

That praying Salaah is a must!

Can you really get admission?

In Jannah with this condition!

For Allah uses reason!

Before time passes for this season!

And then begins the test!

In the grave where you’ll rest!

When you’ll dearly wish 

A single Salah you hadn’t missed 

But no one would hear the cry

No matter how hard you try

But right now, there is chance

For your character to enhance

The Shaytaan you have to fight

Make your soul so bright

That it emits a shining light

On the day when there is no light!

So pray to Allah 

And establish Salaah

So that you may get the ultimate prize

The Promised Land in PARADISE!

In sha Allah!

Al-Qaabid, Al-Baasit

Al-Qaabid, Al-Baasit

{99 Names of Allah Series}Assalamu Alaykum Wa Rahmatullah Wa Barakatuh!

Al-Qaabid- The Restrainer

Al-Baasit- The Extender
The Names Al-Qaabid, Al-Baasit— The Withholder, The Extender— are not specifically used as beautiful names in the Quran. Al-Qaabid is the One whose wisdom decides when to withhold something or to make something scarce, either physically or spiritually. He is the One who holds all hearts in His hand.
 Qaabid comes from the root qaa-baa-daad, which refers to the attribute of withholding. It points to meanings like to lay hold of, to grasp, to make scarce, and to have absolute ownership of something (to hold in the hand). It also means to contract the heart, which causes distress, depression, and lack of joy.

Baasit comes from the root baa-seen-taa, which refers to the attribute of expanding. It means to extend, to grant abundance, to provide amply and to widen, to make spacious. The term Baasit includes a powerful and majestic sense of infusing something with a gift that will grow and flourish in great abundance.
Linguistically, the first name refers to decrease while the second to increase; these two actions embrace all things in existence. In other words, if Allah decreases something, this means that He withholds it, and if He increases something, this means that He extends it. Therefore these two names are mentioned together.
Allah says: Allah extends provision for whom He wills of His slaves, and straitens it for whom (He wills). Verily, Allah is the All-Knower of all things. [Quran, 29:62]

Allah’s extension of provision is for your honour or for your trial and His withholding of your provision is for treatment or protection. Allah says: And if Allah were to enlarge provision for His slaves, they would surely rebel in the earth, but He sends down by measure as He wills. Verily, He is, in respect of His slaves, the Well-Aware, the All-Seer (of things that benefit them). [Quran, 42:27] 
These 2 Names if properly understood and practised in daily life would give us so much relief, contentment, and increase our iman.

If you feel in a state of constriction, look forward to expansion and lightness. Understand it is from Allah ‘azza wajal. The Story of Yusuf ‘alayhi sallam is characterized by the ups and downs; from the well, to a palace, from prison to Minister, from separation to unity. He made the best of his situation and knew the relief was coming. Have this attitude and strength and you will succeed, no matter the situation!
Be of those who offer relief to other people. Expand the hearts of others by reminding them of the blessings of Allah (swt) and that after hardship comes ease!
A happy heart is the heart filled with imaan. The Prophet salallaahu alayhi wasallam made this dua often: Yaa muqallibal quloob, thabbit qalbee ‘alaa deenik– (O Turner of the Hearts, keep my heart firm on Your Religion).
May Allah always expand our hearts with iman. Make us content with whatever He gives us, and wait for Him when times are difficult. Ameen!



Assalam alaikum wa rahmatullah sisters. Hope we are all in a high state of iman. May Allah ease our affairs all.
رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ 
Rabbi hab li hukman wa alhiqni bis salihiin
 My Lord! Bestow Hukm on me, and join me with the righteous
وَاجْعَل لِّي لِسَانَ صِدْقٍ فِي الْآخِرِينَ

Wa ij’alli lisaana sidqin fil aakhariin
And grant me an honorable mention in later generations
وَاجْعَلْنِي مِن وَرَثَةِ جَنَّةِ النَّعِيمِ

Wa ij’alnii miw warathati jannatin na’iim
And make me one of the inheritors of the Paradise of Delight
[Surah Ash-Shu’araa 26:83-85]
*Tafseer Ibn Kathir of above Verses*:
Here Ibrahim, upon him be peace, asks his Lord to give him Hukm. Ibn `Abbas said, “This is knowledge.”
وَأَلْحِقْنِى بِالصَّـلِحِينَ
(and join me with the righteous.) means, `make me one of the righteous in this world and the Hereafter.’ This is like the words the Prophet said three times when he was dying:
«اللَّهُمَّ فِي الرَّفِيقِ الْأَعْلَى»
(O Allah, with the Exalted Companion (of Paradise)).
وَاجْعَل لِّى لِسَانَ صِدْقٍ فِى الاٌّخِرِينَ
(And grant me an honorable mention in later generations.) meaning, `cause me to be remembered in a good manner after my death, so that I will be spoken of and taken as a good example.’ This is like the Ayah,
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ سَلَـمٌ عَلَى إِبْرَهِيمَ كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(And We justify for him (a goodly remembrance) among the later generations: “Salam (peace) be upon Ibrahim. Thus indeed do we reward the good doers.) (37:108-110)
وَاجْعَلْنِى مِن وَرَثَةِ جَنَّةِ النَّعِيمِ
(And make me one of the inheritors of the Paradise of Delight.) meaning, `bless me in this world with honorable mention after I am gone, and in the Hereafter by making me one of the inheritors of the Paradise of Delight.’