Say this before slaughtering an Udhiyah

Every year on the day of Eid-ul-Adha, this question often crops up in the minds of those performing the Sunnah of Udhiyah. Is there any specific dua that one has to read when slaughtering the animal?

First, let us understand what Udhiyah stands for. The word Udhiyah means an animal of the An’aam class (camel, cow, sheep or goat) that is slaughtered during the days of Eid-ul-Adha as an act of worship, intending to draw closer to Allah thereby.

One who wants to slaughter the Udhiyah has to say Bismillaah wa Allaahu akbar, Allaahumma haaza minka wa laka, haaza ‘anni (or if it is being offered on behalf of someone else, haaza ‘an [fulaan]), Allaahumma taqabbal min [fulaan] wa aali [fulaan]. (In the name of Allah, Allah is most great. O Allah, this is from You and to You. This is on my behalf (or if it is being offered on behalf of someone else, this is on behalf of [So and so]). O Allah, accept (this sacrifice) from [So and so] and the family of [So and so] – here one should mention his name instead of [fulaan] or [So and so].

Allaahumma minka (O Allaah, from You) means this sacrifice is a gift and provision that has reached me from You. Laka (to You) means, it is sincerely for You alone.

However, what is obligatory here is to say Bismillaah; the rest is mustahabb.

Anas RA said: The Prophet PBUH sacrificed two horned rams that were white speckled with black. He slaughtered them with his own hand, said Bismillaah and Allaahu akbar, and put his foot on their necks (Bukhari and Muslim).

Aaishah RA narrets that Prophet PBUH ordered that a horned ram be brought to him so that he could sacrifice it. He said, “O ‘Aa’ishah, give me the knife.” Then he said, “Sharpen it on a stone.” So she did that, then he took it and took the ram, and he lay it down and prepared to slaughter it. He said, “In the name of Allah, O Allah accept (this sacrifice) from Muhammad and the family of Muhammad and the ummah of Muhammad,” then he sacrificed it, (Muslim).

Jabir bin Abdullah said: I was present with the Prophet PBUH on the day of Eid-ul-Adha at the prayer place. When he had finished his Khutbah he came down from his minbar (pulpit) and a ram was brought which the Messenger of Allaah PBUH slaughtered with his own hand. He said, “In the name of Allah, Allah is Most Great. This is on behalf of myself and on behalf of those of my ummah who have not offered a sacrifice.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

 

Decorum to Visit the House of Allah

Masajid must and should be an integral part of a muslim’s life. They are the houses of Allah (SWT) and a muslim’s heart must cling tightly to them. Any devout or a practicing person visits a masjid atleast five times a day to pay his obeisance to Allah, the great with no bias and prejudice, showing the most inviolable bond of brotherhood. It is not only a place meant for worship alone, but it also is a joint where the members of the community come together cheek-by-jowl, share their thoughts on issues and carry out activities that benefit the community. Masjid is an Arabic word which means any place that a muslim prays upon the earth. In Islamic terminology it is referred specifically to a mosque. Islam has mentioned some etiquette for us to consider before such a gathering. Allah says, “O children of Adam, take your adornment [i.e., wear your best clothing] at every masjid,” (Al Quran; 7:31). The prophet (PBUH) taught that masajid have etiquette and rules that should be learned and upheld by every Muslim. We must learn these rules first then teach them to our children and other fellow muslims.

1. There should be a love for mosques in our hearts. A man whose heart is attached to the mosque (who offers the five compulsory congregational prayers in the mosque) will be given shade by Allah on the day when there will be no shade except His. (Bukhari)
2. A person should not consume something that has an unpleasant smell before coming to mosque. This is because the angels attend the prayers and also our fellow muslim brothers who gather to pray might dislike the smell. The Prophet (PBUH) said that “the angels get annoyed by what the humans get annoyed,”  (Bukhari, Muslim) The Prophet said, “Whoever eats garlic or onion should keep away from our mosque or should remain in his house,” (Bukhari).   Imam Muslim reported that Omar (RA) used to say while he on the Pulpit: “I saw the prophet (PBUH) when he found their smell (garlic, onion) from a man in the Masjid, he ordered him to be taken out.” then Omar said: “If you must eat them, then cook them well.”
3. A person should walk towards the masjid with total calmness and not rush or create a mess as witnessed in markets. Abu Qatada said, “While we were praying with the Prophet (PBUH), he heard the noise of some people. After the prayer he said, ‘What is the matter?’ They replied ‘We were hurrying for the prayer.’ He said, ‘Do not make haste for the prayer, and whenever you come for the prayer, you should come with calmness, and pray whatever you get, and complete the rest which you have missed,” (Bukhari).
4. A person should not sit in the masjid unless he has prayed atleast two rakath. This prayer is known as ‘Tahiyyatul masjid’ (meaning ‘in respect to masjid’). Albeit he might sit if he has prayed any other prayer like the dawn prayers etc or the obligatory prayers. This salah is only after entering a masjid (and he wishes to sit) and there is no prayer at that time. (This prayer is sunnah moakkadah and not wajib)
5. The masjid is not a marketplace. There should be no trade inside the mosque. The prophet (PBUH) said, “If you see someone who sells or buys in the mosque, then tell him, “May Allah not let you yield profit from your trade” (Tirmizi). There should also be no announcements regarding lost items. The prophet (PBUH) said, “He who hears a person announcing a lost material should say to him May Allah not return it to you because the mosques are not built for this,” (Muslim). Mosques are not built for worldly matters, but there are some exceptions that are mentioned in the ahadith like eating, drinking, saying Islamic poems, training the army, talking and sharing thoughts about issues concerning people.
6. A person should not leave the mosque after the azaan has been pronounced. Abu Hurairah (RA) said “that one who has done so has disobeyed Abal Qaasim, a teknonym of Prophet (PBUH),” (Muslim).

While entering the masjid, we should enter with the right leg first and say, “Allahumma iftah lee abwaba rahmatika” and while exiting we should come out with the left leg first and say, “Allahumma innee asa’luka min fazlika” This dua is mentioned in the book of Abu Dawood. There are some other duas but this is short and easy for memorization.

There are many other rules concerning the masjid, some are especially regarding the women while the other talk about the prayers offered in mosques. Some speak about the virtue of construction of the mosque. But we have restricted only to the major etiquettes which are mostly not followed in our society and many of us are unaware of them.

Earnestness of ‘Durood’

“Allah and His Angels send blessings on the Prophet: O you who have believed! Send your blessings on him and salute him with all respect.” [Al-ahzaab 33:56]

The above mentioned verse of the Holy Qur’an emphasises the significance of Darood which is unbounded. It is an invocation which Muslims make to compliment Prophet Muhammed, the most beloved creation of Allah SWT. The rewards attached in recitation of darood are manifold.

Two Arabic words ‘Salat’ (blessings) and ‘Salaam’ (Salutation) are jointly termed as Darood in Persian language.

Besides, the aforementioned verse of Surat Al-ahzaab, there are many authentic ahadith which stress on the importance of Darood. Here in this blog, I wish to enlighten my readers on significance of Darood in the light of authentic traditions of our Prophet.

Abdullah bin Amr bin Al-’As reported that he heard the Prophet PBUH saying, “If anyone invokes blessings upon me once, Allah will bestow blessings upon him ten times over.”[Muslim]

Ibn Mas’ud reported that the Prophet PBUH said, “The people nearest to me on the Day of Judgment will be the ones most conscientious in invoking blessings upon me.” [Tirmidhi]

It is not necessary for a person to invoke darood only when he visits the city of Madinah. Darood is a part of zikr (remembrance) that can be done anywhere and everywhere. Abu Hurairah reported that the Prophet PBUH said, “Do not turn my grave into a site of festivities, but send greetings to me for your greetings are raised to me wherever you might be.” [Abu Daw’ud]

Of all the days of a week, Friday is considered as a blessed, auspicious and a prominent day for Muslims. Hence the day calls for more recitation of darood. Aus reported that the Prophet PBUH said, “The best of your days is Friday, so send more and more greetings to me on it, for your greetings are presented to me.” They asked, “How are our greetings presented to you while you are dead and your body is turned into dust?” He PBUH replied,“Allah has forbidden the earth to consume the bodies of the prophets.” [Abu Daw’ud and Nasa’i]

Abu Hurairah reported that the Prophet PBUH said, “When any Muslim sends greetings to me, Allah returns my soul to me so that I may respond to his greetings.” [Abu Daw’ud]

Abu Talha Al Ansari said, “The Prophet PBUH woke up one day cheerful and beaming.  His companions exclaimed, ‘O Prophet of Allah, you woke up today cheerful and beaming.’ He PBUH replied, ‘Yes! A messenger (Angel) of Allah, the Mighty and the Glorified, came to me and said, “If anyone from your Ummah sends you a salutation, Allah will record for him ten good deeds, wipe off ten of his sins, and raise him thereby ten degrees in rank, and He will return his salutation with a similar salutation.” [Ahmad]

With the Qur’anic verse of Surat Al-ahzaab and the ahadith, one can easily comprehend the importance of Darood as a form of Zikr (remembrance). We all need to engage ourselves in reciting Darood in our day-to-day life. This is the least we can do to compliment our Prophet who was desperate to lead his Ummah to Jannah.

Al Qur’an: The biggest ever challenge!

The Qur’an is the ultimate and definitive Holy book revealed upon the final Prophet, Muhammad PBUH exclusively intended for the everlasting guidance and enlightenment of the entire mankind. Staunch belief in the divinity of Qur’an is a prerequisite to faith and constitutes one of the pillars of Eemaan.

Prior to the bestowing of Qur’an, Allah SWT revealed divine books – Psalms, Gospel, Torah and other holy scriptures for the betterment of the people. Instead of sanctifying, they unfortunately distorted the illustrated heavenly message beyond its reason, rendering it enormously imprecise from its authentic form. Allah SWT reprimands, “So woe to those who write the scripture with their own hands, then say, “This is from Allah,” in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn.” [Al Baqarah; 2:79].

To counter this scandalous act, Allah SWT revealed the Holy Qur’an as an affirmation to the previous books. Allah SWT mentions, “And it was not (possible) for this Qur’an to be produced by other than Allah SWT, but (it is) a confirmation of what was before it and a detailed explanation of the (former) Scripture, about which there is no doubt from the Lord of the worlds.” [Yunus; 10:37].

Almighty Allah SWT ensures the accuracy of divine message by safeguarding Qur’an against addition. HE says, “Indeed, it is WE who sent down the message (i.e., the Qur’an), and indeed WE will be its guardian” [Al Hijr; 15:9]. Such is the purity of Qur’an that not even a single word of it has ever been altered or tampered despite countless attempts being made in past which were all defeated.

Narrated by Abu Hurairah RA that the Prophet Muhammad PBUH said, “Every Prophet was given miracles because of which people believed, but what I have been given, is Divine Inspiration which Allah has revealed to me. So I hope that my followers will outnumber the followers of the other Prophets on the Day of Resurrection.” [Bukhari and Muslim]. The Prophet PBUH was especially entrusted with the miraculous Qur’an that confronted mankind to create something akin to it.

Initially, Allah SWT challenged the disbelievers to produce at least ten chapters like that of Qur’an. The Almighty said, “Or do they say, “He invented it”? Say [O Muhammad], “Then bring ten surahs like it that have been invented and call upon (for assistance) whomever you can besides Allah, if you should be truthful”. [Hud; 11:13]. And then ALLAH SWT offered them relatively easier task to produce a single chapter like that of HIS book, The glorified Lord mentioned, “And if you are in doubt about what WE have sent down (i.e., the Qur’an) upon Our servant (i.e., Prophet Muhammad PBUH), then produce a surah (chapter) the like thereof and call upon your witnesses (i.e., supporters) other than Allah, if you should be truthful”. [Al Baqarah; 2:23]. Subsequently HE dared the skeptics to come up with one single verse. Allah SWT says, “Then let them produce a statement like it, if they should be truthful”. [At-Tur; 52:34]

The pagans, although believed to be most eloquent among all nations, developed tremendous hatred and enmity against the Prophet PBUH and his religion for being unsuccessful to withstand and respond to the challenge. Allah SWT befittingly mentions, “But if you do not, and you will never be able to…” [Al Baqarah; 2:24] signifying that they will never be able to confront the glorious Qur’an. This is indeed a miracle that ALLAH SWT has clearly stated without doubt that the noble Qur’an will never be opposed or challenged by anything alike for eternity.

The content of Qur’an has not been modified till date and shall never be amended. Every word and meaning in the Qur’an is eloquent and cannot be surpassed. The expressions in the Qur’an are perfect and its meanings are explained. The one who recites the holy Qur’an realizes that it reflects various levels of superiority through the apparent and obscured meanings that it reveals.

The Qur’an is true, just and complete with bless and guidance. It is devoid of exaggerations, myth or falsehood, unlike Arabic and other types of poems full of fabrication. As for the Qur’an, it is entirely eloquent in the most perfect manner, as those who have knowledge in such matters and understand Arabic methods of speech and expressions concord. The more frequent Quranic stories are repeated, the more beneficial and beautiful they become. The mystique of Qur’an seldom fades, nor do the scholars ever get bored with it. When the Qur’an promises, it opens the hearts and the ears, making them eager to attain the abode of peace – Paradise – and to be the neighbours of the Throne of the Most Beneficent.

It is impossible to ever produce something like the Qur’an, when the Qur’an is the Word of Allah SWT Who created everything. How can the words of the created ever be similar to the Words of the Creator? The challenge becomes audacious when Allah SWT the almighty, “Say (O Muhammad), “If mankind and the jinn gathered in order to produce the like of this Qur’an, they could not produce the like of it, even if they were to each other assistance” [Al Isra; 17:88]. It implies that speech of the Lord of all that exists incomparable to the language of the created beings, just as HIS attributes are unique. Nothing resembles HIS existence. Exalted is HE, the Most Holy, and the Sublime.

Umar bin Abdul Azeez, Fifth righteous Caliph

Hazrath Umar bin Abdul Aziz is popularly acknowledged as “Al-Khalifat-us-Saleh” (The pious Caliph) or “Al-Khalifa Al Khamis” (The fifth righteously guided Caliph). He was the son of Abdul Aziz (Governor of Egypt) and Umm-i-Aasim (grand-daughter of the Caliph, Hazrath Umar RA). Born in 63 A.H. (682 A.D.) in Halwan, a village of Egypt and pursued education in Medina under the auspices of his maternal uncle, Abdullah Ibn Umar. Student life in Medina, renowned as the pinnacle of learning in Islamic world at the time, was immensely instrumental in moulding his life on every aspects of Islamic code. Umar bin Abdul Aziz married Fatima, daughter of his uncle, Caliph Abdul Malik.

Appointment as Caliph

In 706 AD, he was appointed as the Governor of Medina by Caliph Waleed. The Umayyad Caliph, Sulaiman Bin Abdul Malik nominated Umar Bin Abdul Aziz as his successor. On his death, the mantle of Caliphate fell upon Umar Bin Abdul Aziz who reluctantly accepted it.  Relinquishing all pomp and pageantry, the pious Caliph returned the royal charger, refused security and deposited the entire Caliphate equipment in the Bait-ul-Maal (Government Exchequer) thereby shunning the entitled luxury. He longed for commoner life and preferred to abode in a small tent. Upon being queried about his downheartedness, the Caliph responded, “Is it not a thing to worry about? I have been entrusted with the welfare of such a vast empire and I would be failing in my duty if I did not rush to the help of a deprived person.” Thereafter, he ascended the pulpit and delivered a masterly sermon mentioning, “Brothers! I have been burdened with the responsibilities of the Caliphate against my will. You are at liberty to elect anyone whom you like.” But the audience unanimously cried out with one voice that he was the paramount personality for the esteemed high office. Thereupon the pious Caliph advised his people to observe steadfastness on the path of piety. He empowered his subjects to withdraw their oath of allegiance to him, if he ever wavered from the path of ALLAH SWT.

Administration

Umar Bin Abdul Aziz was a competent administrator, well versed in his obligation towards this world and the Hereafter. He was extremely hard working and seldom enjoyed rest. His rule was envisioned based on Caliph Umar’s administration model. According to Imam Sufian Thauri, there are five pious Caliphs namely Abu Bakr, Umar Farooq, Uthman, Ali and Umar Bin Abdul Aziz.

Though his rule was brief, it is eminent for reinstallation of   democratic process which was left in the lurch by his predecessors. He replaced corrupt and tyrannical Umayyad administrators with accomplished and just ones. The primary act post assumption of office was restoration of the properties confiscated by the Umayyads to their rightful owners. He was hardly free from the burial ceremonies of Caliph Sulaiman and wished to take a short respite. His son reminded him whether if he would rest before dealing with cases pertaining to confiscated properties. He replied, “Yes, I would deal with these after taking rest.” “Are you sure, that you would live up to that time?” asked the son. The father kissed his dear son and thanked Allah SWT for blessing him with a virtuous son. He immediately dealt with the matter. He surrendered all his movable and immovable properties to the public treasury including a ring presented to him by Caliph Waleed. His faithful slave, Mazahim was deeply moved at this uncommon sight and asked, “Sir, what have you left for your children?” “ALLAH”, was the reply. SUBHANALLAH !!

Public Works Department

The public welfare institutions received greater stimulus. Thousands of public wells and inns were constructed throughout the expanse of vast empire. Charitable dispensaries were established. Government funded travelling expenses for the destitute travelers.

Crisis handling

The house of Umayyads, accustomed to luxuries at the expense of the common man, revolted against the revolutionary decree of the Caliph and bitterly protested against the disposal of their age-long properties.

To diffuse the crisis, the Caliph invited some prominent members of the House of Umayyads for dinner and advised his cook to delay meal preparation. As the guests were groaning with hunger, the Caliph ordered his cook to hurry up. At the same time he asked his men to bring some parched gram which he himself as well as his guests ate to their fill. Minutes later, dinner was served and the guests refused saying that they had satisfied their appetite. Thereupon the pious Caliph spoke out, “Brothers! when you can satisfy your appetite with a simple diet, then why do you play with fire and usurp the properties and rights of other.” These words pierced the conscience of the nobles of the House of Umayyads, rendering them to tears.

Compassion towards the poor

Once his wife witnessed him weeping after his prayers; she inquired reason for his grief; he replied: “O! Fatima ! I have been appointed as the ruler of Muslims and I am concerned about the poor that are starving, the sick that are destitute, the naked that are in distress, the oppressed that are stricken, the strangers  that are in prison, the venerable elders, one with a large family and modest means, and the likes of them in countries of the earth and the distant provinces, and I anticipate that my Lord would hold me accountable for them on the Day of Resurrection, and I fear that no defense would avail me, and I wept.”

 Benevolence

His promising son, Abdul Malik, advised his father to be severe in introducing his beneficial reforms. The wise father responded, “My beloved son, your proposal can be realized only by sword, but there is no good in a reform that necessitates the use of the sword.”

A Guest house for underprivileged was constructed from the funds of Bait-ul-Maal. His servant burned the firewood of this guest house to heat water for his ablution. He forthwith replaced the same quantity of firewood. On another occasion, he refused to use the water heated from the State charcoal. Umar Bin Abdul Aziz never dwelled in the Khansara’s government palatial buildings and instead chose to camp in the open.

Austerity

Umar Bin Abdul Aziz was a loving father but he never pampered his children with luxuries and comforts. Once he sought audience with his favorite daughter, Amina but she could not appear as she was improperly dressed. Her aunt came to know of it and purchased necessary garments for his children.

 He never accepted any presents from anyone. Once, a person presented a basket full of apples. The Caliph appreciated the apples but refused to accept them. The Caliph clarified his stance, “No doubt, those were presents for the Prophet, but for me this will be bribery.”

 End

A slave of the Caliph was bribed to administer the deadly poison. The Caliph having felt the effect of the poison, detained the slave and questioned the rationale for his action. The slave replied that he was given one thousand dinars to accomplish the task. The Caliph deposited the amount in the public Treasury, acquitted the slave and advised him to abscond from the place immediately, lest anyone might kill him. Thus, he breath last in 719 A.D. at a youthful age of 36 at the place called Dair Siman (The convent of Siman) near Hams.

Umar Bin Abdul Aziz was one of the noblest souls that ever subsist in this world. His martyrdom plunged the Islamic world into gloom. It was a day of national mourning: the populace of the small town came out to pay their last homage to the departed leader. He was buried in Dair Siman on a piece of land he had purchased from a Christian. He reportedly left behind only 17 dinars with a will that out of this amount, the rent of the house in which he died and the price of the land in which he was buried would be paid.

Toilet Etiquettes

Islam directs us appropriately in all walks of life. The greatness of Islam can be described well when we find that there is no good, that it has not commanded us to do. Likewise there is no bad, from which it has not asked us to refrain. It is perfect and complete in all aspects. A polytheist said to Salman AlFarsi (RA): “Your Prophet has taught you everything, even how to defecate!” Salman said: “Yes, he forbade us to face the qiblah when urinating or defecating” [Tirmidhi, also reported in Muslim and elsewhere]. Islamic sharee’ah teaches us some manners regarding answering the call of nature, to name a few:

(1) Reciting the dua when entering or leaving the toilet. Our Prophet (PBUH) taught us that when entering the toilet, we should say: اللهم إني أعوذ بك من الخبث والخبائث (O Allah, I seek refuge with You from male and female devils).” When leaving the toilet, we should say: غفرانك (I seek Your forgiveness). [Reported by various]

(2) Not to face the Qiblah when urinating or defecating. The Prophet (PBUH) said: “When any one of you sits down to answer the call of nature, he should not face the Qiblah or turn his back towards it.” [Muslim]

(4) The Sunnah is to answer the call of nature sitting, making oneself close to the ground, because this is more concealing, and makes it less likely that spray from one’s urine will come back on one’s body or clothes, making them dirty.

(5) A person should be concealed from the sight of others when answering the call of nature. The Prophet (PBUH) used to prefer to go behind a rise in the ground or a garden of date palms [Muslim]. If a person is out in an open space and can find nothing to conceal him, he should move far away from the people around him. Al Mugheerah bin Shu’bah RA said: “I was with the Prophet PBUH on a journey, when he felt the need to answer the call of nature, so he went far away.” [Tirmidhi]

(6) A person should not uncover his private parts until after he has squatted close to the ground, because this is more concealing, as Anas (RA) reported: “When the Prophet (PBUH) wanted to answer the call of nature, he would not lift his garment until he had squatted close to the ground.” [Tirmidhi]

(7) Not to touch the private part with the right hand when urinating. The Prophet (PBUH) said: “When any one of you urinates, he should not hold his private part in his right hand or clean it with his right hand; and (when drinking), he should not breathe into the vessel.” [Bukhari] Rather, one should use his left hand for it. Abu Hurayrah reported that the Messenger of Allah (PBUH) said: “When any one of you cleans himself, he should not use his right hand, he should use his left hand.” [Ibn Majah]

(8) He should be careful to remove all impurity after answering the call of nature, because the Prophet (PBUH) warned us saying: “Most of the punishment of the grave will be because of urine.” [Ibn Majah]. Ibn ‘Abbas (may Allah be pleased with them both) reported that the Messenger of Allah (PBUH) passed by two graves, and said: “They are being punished, but they are not being punished for any major thing. One of them used not to protect himself (i.e. keep himself clean from) his urine, and the other used to gossip.” [Bukhari]

(9) He should cleanse himself with water. If unavailable, he may use stones. He should not use bones or dung to clean himself or wipe away the impurity. Abu Hurayrah (RA) reported that he used to carry a vessel for the Prophet (PBUH) to do wudoo’ and clean himself after answering the call of nature. Whilst he was following him, he (the Prophet) asked, “Who is that?” He said: “I am Abu Hurayrah.” He said: “Get me some stones I can use to clean myself, but do not bring me any bones or dung.” So I brought him some stones, carrying them in the hem of my garment, and placed them by his side, then I went away. When he had finished, I came back and asked him, “What is wrong with bones and dung?” He said: “They are the food of the jinn.” [Bukhari].

Uwaym bin Saida (RA) said that: ‘The Prophet (PBUH) came to them at the mosque of Quba’ and said, “God, exalted be He, has praised handsomely the way you purify yourselves in the story about your mosque, so what is this purification which you perform?” [Referring to the verse: “Do not stand [for prayer] within it – ever. A mosque founded on righteousness from the first day is more worthy for you to stand in. Within it are men who love to purify themselves; and Allah loves those who purify themselves” [Al Quran; 09:108)] They said, “By Allah, O Messenger of Allah, all that we know is that we used to have Jews in our vicinity and they used to wash their behinds after defecation, and so we began to wash in the way they did”. According to one hadith, they said: ‘We use stones [to scrape off remainings] and follow this with water’; to which he (the Prophet) said, ‘That is the way [for proper purification]. Let this be your way’. [Al Bazzar]

(10) A person should not urinate into stagnant water, because Jabir RA reported that the prophet PBUH forbade anyone to urinate into stagnant water [Muslim]

(11) A person should not urinate by the roadside or in places where people seek shade, because this is offensive to them. Abu Hurayrah reported that the Prophet (PBUH) said: “Fear the two things that bring curses.” They asked, “What are the two things that bring curses, O Messenger of Allah?” He said: “When a person relieves himself in the road where people walk or in the place where they seek shade.” [Abu Dawud]

(12) One should not greet a person who is answering the call of nature, or return a greeting whilst one is answering the call of nature, out of respect to Allah by not mentioning His name in a dirty place. Jabir bin Abdullah reported that a man passed by the Prophet (PBUH) whilst he was urinating, and greeted him. The Messenger of Allah (PBUH) said to him: “If you see me in this state, do not greet me, because if you do, I will not respond.” [Ibn Maajah]. The majority of scholars say that it is makrooh (disliked) to speak in the restroom unnecessarily.

These are few of many etiquettes related to the topic. We should think that if the sharee’ah has paid such minute attention to the details of such a mundane matter, what has it got to say about more important issues? We should be grateful to Allah for guiding us to such a beautiful religion with such splendid laws.

Sunnah of SLEEP

Islam is a complete religion which encompasses all the aspects of human life. It direct its followers on all issues be they small or large, imperative or insignificant Here in this blog we intend to shed some light on the sunnah of a day to day activity of sleep. Prescribed hours of sleep is a basic requirement of all human beings. One third or a little less than that of a day we all spend in sleeping. It becomes essential on our parts to try and get the cognizance on how our beloved Prophet dealt with the activity of sleep.

In the form of bulletin points some few authentic actions of sunnah are laid down

1. Sleeping with Wudoo (abulution)

The Prophet PBUH said to al-Baraa` bin ‘Aazib RA: If you go to your bed, then do your wudoo` (ablution) as you would do it for prayer, then lie on your right, [Bukhari] 

2. Sleeping on the right side

The Prophet PBUH used to sleep on his right side, putting his right hand on his right cheek, and this is what the Prophet PBUH recommended others to do. According to a saheeh hadeeth narrated from al-Baraa’ ibn ‘Aazib, the Prophet PBUH said: “When you go to bed, do wudoo’ as if for prayer, then lie down on your right side…” [Bukhari]

3. Reciting Surat al-Ikhlas, an-Nas, and an-Naas Before Sleeping

‘Aishah RA narrated that the Messenger PBUH used to recite “Qulhuwallahu ahad”, “Qul a’oothu birrabilfalaq” and “Qul a’oothu birrabinnaas” every night when he went to sleep, then wiped his face and whatever he was able from his body, beginning with his head and face, and what faces him from his body, three times”. [Al-Bukhaari]

4. Doing Takbeer and Tasbeeh When Going to Sleep

‘Ali RA narrates that the Messenger of Allah PBUH said when Faatimah RA asked him for a servant, “Shall I not lead you to that which is better for you than a servant? If you go to your mattresses, or rest to sleep, then say Allahu Akbar thirty-four times, and say subhaan Allah thirty-three times, and say alhamdulilah thirty-three times, for they are better for you than having a servant”

5. Do Zikr while sleeping

Abu Hurairah RA reported: Messenger of Allah PBUH said, “Whoever sits in a place where he does not remember Allah (SWT), he will suffer loss and incur displeasure of Allah; and whoever lies down (to sleep) in a place where he does not remember Allah, he will suffer sorrow and incur displeasure of Allah.” [Abu Dawud].

6. Making Du’a When Awoken from Sleep

‘Ubaadah bin as-Saamit RA narrates that the Prophet PBUH said: “Anyone awoken in the night and says: Laa ilaha illa Allah, wahdatu laa shareeka lah, lahul-mulku walahul hamd, wa huwa ‘ala kulli shay`in qadeer, alhamdulilah was-subhaan Allah, wallahu akbar, wa laa hawla wa laa quwata illa billah, then said, Allahumma aghfirli or invoked Allah, he will be answered, and if he does ablution and prays, his prayer will be accepted” [al-Bukhaari: 1154]

7. Du’a Once Awake

Narrated by Huthayfa Al –Yamaan, “Alhamdulilahalatheeahyaanaaba’damaaamatana, wailayhin-nushoor” (Praise be to ALLAH SWT who granted us life after death, and to HIM we will be resurrected) (Al-Bukhari: 6312)

 8. Disapproved posture of sleep

Ya’ish bin Tikhfah Al-Ghifari RA reported: My father said: I was lying down on my belly in the mosque when someone shook me with his foot and said, “Lying down this way is disapproved by Allah.” I looked up and saw that it was Messenger of Allah PBUH. [Abu Dawud] This form of lying is a common practiced by many of us out of ignorance. We need to correct our posture of sleeping.

Muslims must strive to emulate the Prophet PBUH not only in the matters pertaining to five pillars of Islam (Shahadah, Salat, Zakat, Ramadhan and Hajj) and shariah laws but implement Sunnah in our recurrent activities such as walking, talking, eating, bathing, washing, smiling, greeting, travelling, and even sleeping. May ALLAH SWT guide, strengthen, provide courage and staunch conviction to replicate Prophet’s PBUH way of life (Sunnah) in all facades of our life.

It is indisputable that Muhammad PBUH is the most diligently followed personality in the history of civilization. There is no human like him and never will be. He is our Prophet and   Messenger and may ALLAH SWT elevate his position to a magnitude than it already is. Pray ALLAH SWT grant us love for HIM and HIS Messenger PBUH, Aameen.

The Rights of a Neighbour

Islam is a religion that preaches and advocates humanity. It envisions us to dwell in a peaceful milieu with an abundance of love and unity. It instructs us to be harmonious and maintain best relationship with our neighbours. ALLAH SWT directs the command in holy Quran, “Worship ALLAH and associate nothing with HIM, and to parents do good, and to relatives, orphans, the needy, the near neighbour, the neighbour farther away, the companion at your side, the traveller, and those whom your right hand possess. Indeed, ALLAH does not like those who are self-deluding and boastful “ [An-Nisa 4: 36]. Narrated by ‘Aisha RA, that the Prophet PBUH said, “Gabriel continued to recommend me about treating the neighbours kindly and politely so much so that I thought he would order me to make them as my heirs”. (Bukhari)

Our rights towards a related neighbour are amplified, since besides being a neighbour, he is also a relative. In this respect, the closest neighbour is more rightful than a relatively far neighbour. Narrated by ‘Aisha RA: I queried, “O ALLAH’s Apostle! I have two neighbours. To whom shall I send my gifts?” He said, “To the one whose gate is nearer to you.” (Bukhari)

Our beloved Prophet PBUH mentioned, “Anybody who believes in ALLAH and the Last Day should not harm his neighbour.” (Bukhari). The harm stated in this hadith can be implied as physical, mental or even emotional. Narrated by Abu Hurairah, The Prophet used to say, “O Muslim ladies! A neighbour should not look down upon the present of her neighbour even it were the hooves of a sheep”. Looking down might hurt the neighbour emotionally. (Bukhari).

In another hadith, he said, “He cannot enter paradise whose neighbour is not safe from his evils” (Bukhari, Muslim). The evil constitutes major and minor vices. The greatest possible harm to a neighbour is the harm inflicted to his house members. Narrated by Ibn Masud: I said ‘O ALLAH’s Apostle! Which sin is the greatest?” He said, “To set up a rival unto ALLAH, though HE alone created you.” I said, “What next?” He said, “To kill your son lest he should share your food with you.” I further asked, “What next?” He said, “To commit illegal sexual intercourse with the wife of your neighbour.” (Bukhari)

The Prophet said, “The neighbour has more right to be taken care of by his neighbour (than anyone else).” (Bukhari). Abu Hurairah RA said that the Prophet PBUH mentioned, “No one should prevent his neighbour from fixing a wooden peg in his wall.” (Bukhari). However, if this wooden peg is bound to affect the wall of the owner, then it is not permitted.

Those who disregard Islam as a religion opposed to peace and humanity, are in fact prejudiced to demean such a beautiful and absolute way of life, i.e. Islam. This wonderful faith, while emphasizing on developing best terms with the neighbour, does not differ if the neighbour is a non-muslim or a foe. In fact, these humane manners may leave a good and lasting impact in attracting non-muslim towards Islam and may appeal the enemy to lend a hand of friendship. Imam Bukhari has mentioned in his book, ‘Al Adabul Mufrad’ that once a sheep was slaughtered for Abdullah bin Amr RA so he began asking his servant repeatedly, “Did you present (some of it) to our jew neighbour?” On similar lines, Prophet PBUH said, “A person who has eaten to his fill while his neighbour is starving of hunger cannot be a muslim”. Even during adverse condition, the Prophet PBUH has advised us to take care of our neighbour. The Prophet PBUH said, “O Abu Zar! If you happen to cook broth, then add some water in it so that you share it with your neighbour”. Glory be to ALLAH! Do they not yet feel ashamed to malign such a religion of high esteem?

In conclusion, upholding good relationship, and treating your neighbour appropriately is an aspect of faith in Islam. Only if we could translate the wise and blessed teachings illustrated in Quran and hadith into action, this world will certainly be a better place to live with peace and brotherhood dominating our daily lives.

Power of Patience

We live in difficult times, in a stricken world, wherein human beings continually lose their sense of being. 

Today, life is about instant gratification, with patience thrown to the winds. Few are willing to go through the wise and time-tested routine of observation, reflection, planning and action to achieve noble ends. In such a world, absolute values erode into oblivion while relative values come and go. Nothing matters as long as ends are achieved, with few being bothered about the means.

To be sure, patience, as a prime virtue, appears in the Qur’an, no less than 90 times. In Islam, therefore, faith without patience is a contradiction of sorts. Says the Qur’an: “And seek assistance with patience and prayer, and assuredly it is a hard thing except for the humble,” [Al Baqarah 2: 45].

Abu Yahya Suhaib bin Sinan RA reported that: The Messenger of Allah PBUH said, “How wonderful is the case of a believer; there is good for him in everything and this applies only to a believer. If prosperity attends him, he expresses gratitude to Allah and that is good for him; and if adversity befalls him, he endures it patiently and that is better for him,” [Muslim].

Abu Sa’id Al-Khudri RA reports that Certain people of the Ansar asked the Messenger of Allah PBUH and he gave them; then they again asked him and he gave them until he exhausted whatever he had. Then the Prophet PBUH said, “Whatever wealth I have, I will not withhold from you. Whosoever would be chaste and modest; Allah will keep him chaste and modest and whosoever would seek self-sufficiency, Allah will make him self-sufficient; and whosoever would be patient, Allah will give him patience, and no one is granted a gift better and more comprehensive than patience,” [Al-Bukhari and Muslim].

Patience can be of several types: one that is exercised when avoiding sins and another when committing oneself to acts of worship and obedience. There is also a third type often required in the face of affliction which, like repentance, forms a regular part of the believer’s religious experience in Islam.

According to Marshall Mcluhan, the modern world has rendered into a global village via cable TV, internet, social networking sites etc. The benefits aside, the connectivity these offer comes not without serious pitfalls. The value systems of the people, for instance, stand negatively transformed.

The absolute standard of values provided by pure religion – which, until recently, guided people in locating moral benchmarks in life – are in sharp contrast to the trends generated by New Media. The guidance of the Qur’an, quite in harmony with human nature, is a case in point.

It aids the believer in building his willpower, his perseverance. Instead of struggling merely for self-gratification, it re-routes the believer’s energies into a quest for perfection in the cause of Allah SWT, but that too a quest in which assistance is sought from on high. The believer is thus shown his way to patience, forbearance and gratitude.

Few can escape the need to exercise patience: some do it willingly, others unwillingly. The true believer does so willingly, out of his faith in Allah SWT and the knowledge that he will be rewarded for such forbearance.

Doubtless, real hope thrives only in invoking Allah SWT in the alleviation of our pain, our suffering. Impatience and panic helps little in overcoming hurdles. Thus, the truly wise, as soon as an adversity appears, does what the unenlightened attempts after a month or more: resort to Patience.

This article was published in Deccan Herald, a daily of Karnataka and the author of the script is Tariq Jameel.

2011 in review

The WordPress.com stats helper monkeys prepared a 2011 annual report for this blog.

Here’s an excerpt:

The concert hall at the Syndey Opera House holds 2,700 people. This blog was viewed about 24,000 times in 2011. If it were a concert at Sydney Opera House, it would take about 9 sold-out performances for that many people to see it.

Click here to see the complete report.