Naatsharif Taqleed or The Following of the Imams

1. After the Holy Prophet (sallal laahu alaihi wasallam), the
Sahaba-e-Kiraam and the Taabi'in, the most excellent are the four
Imams of the Ahle Sunnat Wa Jamaat. They are such great Imaams that
they are known as "Mujtahideen Fi Shara'" . They are Imam-e-Azam Abu
Hanifa, Imam Maalik, Imam Shafi'i and ImamAhmed bin Hambal (radi
Allahu anhum).
2. Taqleed means to follow one of the four Imaams of religion
concerning the commandments of Islamic Law (Shari'ah).
3. Today, Muslims throughout the world follow the Taqleed of these
four Imaams. In the Masa'ile Furoo'iya, there is no other fourth
Madhab. The difference of opinion of the four Imaams is only in the
laws of Furoo' (actions) and not in beliefs (Aqaa'id).
4. The followers of the four Madhabs are commonly known as Hanafi,
Maaliki, Shafi'i and Hambali.
5. It is necessary (Waajib)to follow one of them, eg. to perform
Salaah, or perform Saum, Zakaah, etc. as per what they have
prescribed. This is known as Taqleed Shakhshi .
6. These Imams have not made a rule on their own accord but have
explained the meaningof the Holy Quran and Hadith, which a
normalperson or even an Alimcould not understand. Therefore, to follow
these Imaams is really following the Holy Quran and Hadith.
7. Whoever follows one Imaam cannot follow another Imaam, for example,
to follow some rules of one Imaam and other rules of another Imaam is
not allowed. It is necessary to firmly follow only one Imaam.
8. A person is not allowedto change from one Imaam to another, e.g. to
become a Hanafi after following the Shafi'i way. You have to follow
your Imaam and continue following him.
9. It is also a joint agreement by all Ulema that you cannot follow
another Imaam or a Mujtahid (religious director) except for one of
thesefour Imaams.
10. The following verses are proofs from the Holy Quran on Taqleed:
1. The Holy Quran says: "Guide us on the Right Path, the Path of those
on whom you have showered blessing". (Surah Fateha: 5) The verse may
be taken as the argument in favour of Absolute (Mutlaq) Taqleed as
well as the Taqleed of Mujtahids. Those on the Right Path are the
Mufassirin (Commentators of Quran), Muhaddiseen (Scholars of the
Ahadith), Jurists, Awliya Allah, Ghaus, Qutub, Abdal, etc. They were
all Muqallids proving there by that Taqleed is the Right Path.
2. The Holy Quran says: "Allah does not put burden on a person which
he cannot bear." (Surah Baqarah:286) This verse shows that Allah does
not cause hardships to a man which he cannot endure. It means that the
man who is incapable of Ijtihad, is unable to extract problems
(masail) fromthe Qur'an as it amounts to over-burdening him if he is
restrained from Taqleed and to expect him to derive problemsfrom the
Qur'an is not justifiable.
3. The Holy Quran says: "And the first and foremost among the
Muhajireen and Ansar and those who followed them with good intentions
these are those with whom Allah was pleased and they were pleased with
Allah." (Surah Tauba: 100) It means that Almighty Allah is pleased
with those who followed the footstepe of the Muhajirs and the Ansar.
This is nothing but Taqleed.
4. The Holy Quran says: "Obey Allah the Almighty and obey the Holy
Prophet and thosewho wield authority inthe land." (Surah Nisa: 59) In
thise verse there is the command to obey Almighty Allah (Holy Quran)
the Holy Prophet (Hadith), the person holding authority to command the
Ulama versed in Fiqah (Jurisprudence) and Istimbat (Knowledge of
deriving problem fromthe Quran and Hadith).
5. The Holy Quran says: "Ask (enquire) from the persons of learningif
you do not know." (Surah Nahal: 43) The verse points to seekingadvice
and knowledge from the persons of learning if the common men do not
know the real meaning or nature of any command. The men of learning
explicitly refer to the Mujtahids.
6. The Holy Quran says: "And follow the man who leads (people) unto
Me." (Surah Luqman: 15) The verse indicates that the following
(Taqleed) should be done of those persons who have devoted themselves
to AlmightyAllah. Here there is no restriction on the nature of
matters in which guidance is needed.
7. The Holy Quran says: "And those who say: O our Lord! Provide us the
coolness of our eyes from our wives and children and makeus the leader
of the right ous people." (Surah al-Furqan: 25) The verse also demands
that the Taqleed or following the men of Almighty Allah is on
obligation.

The Malaaikah (Angels) ofAllah (S.W.T)

1. Angels are the creation of Allah Ta'ala, made from "Noor" (Light).
2. Angels are "Masoom" (sinless). They are pure from all types of
small and large sins.
3. Malaa'ikah are obedient servants of Allah Ta'ala. They do what
Allah Ta'ala commands them.
4. They are countless in number. Only Allah Ta'ala knows how many
Angels there are. Allah Ta'ala has also shown their exact numbers to
his special servants like the Ambiya (Prophets) and Awliya (Saints).
5. Angels are neither malenor female.
6. They have been given the strength by Allah Ta'ala to turn into
whatever shape or form they wish, whether it be of a human or of
another creation.
7. Allah Ta'ala has given the Malaa'ikah many types of duties: some
Angels have a fixed duty of taking out the soul, some to give rain,
some have been given the task to create the face of a child in the
mother's womb, some to write the deeds of an individual, writing our
daily actions, attending Islamic functions like Zikr, Moulood-un-Nabi
(sallallaahu alaihi wasallam) , Urs Shareef, sending Durood and
Salaams upon our Nabi Muhammad (sallal laahualaihi wasallam) , and
taking our Durood and Salaams to him. Some are in the constant
position of Sajdah, Ruku, and Qiyaam and are busy remembering Almighty
Allah Ta'ala all the time, etc.
8. There is a river in Heaven wherein whenever Jibraeel (alaihis
salaam) submerges his wings and shakes it, small droplets of water
drip from it. From each droplet, an Angel is created. Indeed, one
cannot estimate the droplets of water that drip from the wings of
Hazrat Jibraeel (alaihis salaam) . Why? Simply, because Hazrat
Jibraeel (alaihis salaam) has 600 wings and each wing isso huge that
when it spreads out, it casts a shadow over the entire sky.
9. Hazrat Jibraeel (alaihis salaam) is the Leader of the Angels.
10. The names of the four famous Angels are: Hazrat Jibraeel
(alaihissalaam), Hazrat Mikaaeel (alaihis salaam), Hazrat Izraeel
(alaihis salaam), and Hazrat Israfeel (alaihis salaam).
11. The names of a few more Angels are: Kiraaman Khaatibeen, Munkar
and Nakeer, Ridwaan and Maalik.
12. To believe that the Malaa'ikah as "Kadeem" (always have been in
existence or always will be in existence) orto believe them as the
creators is Kufr.
13. The slightest form of insult for an Angel is also Kufr.
14. Some people call their enemies or oppressorsas "the Angel of
death". To say such things is not allowed and close to Kufr
(infidelity).
15. To reject the existenceof Angels or to say that the strength of
allgood is known as Angels and that there are no such things as Angels
are both acts ofKufr

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And Allah Knows the Best!

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Published by :->
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Amr ibn al-Jamuh - Biographies of the Companions (Sahabah)

Amr ibn al-Jamuh was one of the leading men in Yathrib in the days of
Jahiliyyah. He was the chief of the Banu Salamah and was knownto be
one of the most generous and valiant persons in the city.
One of the privileges of the city's leaders was having an idol to
himselfin his house. It was hoped that this idol would bless the
leader inwhatever he did. He wasexpected to offer sacrifices to it on
special occasions and seek its help at times of distress. The idol of
Amr was called Manat. He had made it from the most priceless wood. He
spenta great deal of time, money and attention looking after it and he
anointed it with the most exquisite perfumes.
Amr was almost sixty years old when the first rays of the light of
Islam began to penetrate the houses of Yathrib. House after house was
introduced to the new faith at the hands of Musab ibn Umayr, the first
missionary sent out to Yathrib before the hijrah. It was through him
that Amr's three sons--Muawwadh, Muadh and Khallad--became Muslims.
One of their contemporaries was the famous Muadh ibn Jabal. Amr's
wife, Hind, also accepted Islamwith her three sons but Amr himself
knew nothing of all this .
Hind saw that the peopleof Yathrib were being won over to Islam and
that not one of the leaders of the city remained in shirk excepther
husband and a few individuals. She loved her husband dearly and was
proud of him but she was concerned that he should die in a state of
kufr and end up in hell-fire.
During this time, Amr himself began to tell uneasy. He was afraid that
his sons would give up the religion of their forefathers and follow
the teaching of Musab ibn Umayr who, within ashort space of time, had
caused many to turn away from idolatry and enter the religion of
Muhammad. To his wife, Amr therefore said:
"Be careful that your children do not come into contact with this man
(meaning Musab ibn Umayr) before we pronounce an opinion on him."
"To hear is to obey," she replied. "But would you like to hear from
your son Muadh what he relates from this man?""Woe to you! Has Muadh
turned away from his religion without my knowing?" The good woman felt
pity from theold man and said: "Not at all. But he has attended some
of the meetings of this missionary and memorized some of the things he
teaches." "Tell him to come here," he said. When Muadh come,he
ordered: "Let me hearan example of what this man preaches." Muadh
recited the lalihah (the Opening Chapter of the Quran):
"In the name of God, the most Gracious, the Dispenser of Grace. All
praise is due to God alone, the Sustainer of all the worlds, The most
Gracious, the Dispenser of Grace. Lord of the Day of Judgment!
You alone do we worship and to You alone do we turn for help. Guide us
on the straight way, the way of those upon whom you have bestowed Your
blessings, not of those who have been condemned by You, nor of those
who go astray."
"How perfect are these words, and how beautiful!" exclaimed the
father. "Is everythinghe says like this?"
"Yes indeed, father. Do you wish to swear allegiance to him? All your
people have already done so" urged Muadh.
The old man remained silent from a while and then said, "I shall not
do so until I consult Manat and see what he says.""What indeed would
Manat say, Father? It is only a piece of wood. It can neither think
nor speak." The old man retorted sharply, "I told you, I shall not do
anything without him."
Later that day, Amr wentbefore Manat. It was the custom of the
idolators then to place an old woman behind the idol when they wished
to speak to it. She would reply on behalf of the idol, articulating,
so theythought, what the idol had inspired her to say. Amr stood
before the idol in great awe and addressed profuse praises to it. Then
he said:
"O Manat no doubt you know that this propagandist who was delegated to
come to us from Makkah does not wish evil on anyone but you. He has
come only tostop us worshipping you. I do not want to swear allegiance
to him in spite of the beautiful words I have heard fromhim. I have
thus come to get your advice. So please advise me."
There was no reply from Manat. Amr continued:
"Perhaps your are angry.But up till now, I have done nothing to harm
you... Never mind, I shall leave you for a few days to let your anger
go away."
Amr's sons knew the extent of their father's dependence on Manat and
how with time he had become almost a part of it. They realized however
that the idol's place in his heart was being shaken and that they had
to help him getrid of Manat. That must be his path to faith in God.
One night Amr's sons went with their friend Muadh ibn Jabal to Manat,
took the idol From its place and threwit in a cess pit belonging to
the Banu Salamah. They returned to their homes with no one knowing
anything aboutwhat they had done. When Amr woke up the following
morning, he went in quiet reverence to pay his respects to his idol
but did not find it.
"Woe to you all," he shouted. "Who has attacked our god last night"
There was no reply from anyone. He began to search for the idol,
fuming with rage and threatening the perpetrators of the crime.
Eventually he found the idol turned upside down on its headin the pit.
He washed and perfumed it and returned it to its usual place saying.
"If I find out who did this to you, I will humiliate him." The
following night the boysdid the same to the idol. The old man
recovered it, washed and perfumed it as he had done before and
returned it to its place. This happened several times until one night
Amr put a sword around the idol's neck and said to it: "O Manat, I
don't know who is doing this to you. If you have any power of good in
you, defend yourself against this evil. Here is a sword for you."
The youths waited until Amr was fast asleep. They took the sword from
the idol's neck and threw it into the pit. Amrfound the idol Lying
facedown in the pit with the sword nowhere in sight. At last he was
convinced that the idol had no power at all and did not deserve to be
worshipped. It was not long before he entered the religion of Islam.
Amr soon tasted the sweetness of Iman or faith in the One True God. At
the same time hefelt great pain and anguish within himself at the
thought of every moment he had spent in shirk. His acceptance of the
new religion was total and he placed himself, his wealth and his
children in the service of God and His Prophet.
The extent of his devotion was shown during the time of the battle of
Uhud. Amr saw his three sons preparing for the battle. He looked at
the three determined young men fired by the desire to gain martyrdom,
success and the pleasure of God. The scene had a great effect on him
and he resolved to go out with them to wage jihad under the banner of
the messengerof God. The youths, however, were all against their
father carrying out his resolve. He was already quite oldand was
extremely weak.
"Father," they said,"surely God has excused you. So why do you take
this burden on yourself?"
The old man became quite angry and went straight away to the Prophet
to complain about his sons: "O Rasulullah! My sons here want to keep
me away from this source of goodness arguing that I am old and
decrepit. By God, I long to attain Paradise this way even though I am
old and infirm."
"Let him," said the Prophet to his sons."Perhaps God, the Mighty and
the Great, will grant him martyrdom."
Soon it was time to go out to battle. Amr bade farewell to his wife,
turned to the qiblah andprayed: "O Lord, grant me martyrdom and
don'tsend me back to my family with my hopes dashed." He set out in
the company of his threesons and a large contingent from his tribe,
the Banu Salamah.
As the battle raged, Amr could be seen moving in the front ranks,
jumping on his good leg (his other leg was partially lame), and
shouting, "I desire Paradise, I desire Paradise."
His son Khallad remainedclosely behind him and they both fought
courageously in defense of the Prophet while many other Muslims
deserted in pursuit of booty. Father and son fell on the battlefield
and died within moments of each other.

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Ch 11: Test of Faith

Continuing her talk Isabella said: Christ has no power to perform
miracles as it has been proved from the Bible. Now I say that Jesus
Christ was as powerless in everything as any other man. If he were God
he could not have been so helpless and he would have been free to do
anything like the Almighty God and could not have felt the need of
seeking the help of others. (Opening the Bible) Jesus Christ says:
"Foras the Father has life in himself; so hath he given to the Son to
have life in himself; and hath given him authority to exercise
judgment also, because he is the Son of man."[ John, 5 : 26-27.] That
is even the life of Jesus Christ was not his own but given by God and
it was He Who gave him authority to do justice. Without God's grace he
could not do even justice and the argument given was that Jesus was
human and a human being could not do anything without the help of God.
Christ also says: "I can of mine own self do nothing: as I hear I
judge and my judgmentis just." [Ibid., 5:30] Further he said: "I came
down from heaven, not to do my own will, but the will of him that sent
me."[Ibid. 6:38] Thus it is proved that Christ was quite powerless
like other men, and who is dependent on others cannot be God, and so
Jesus also was not God.
Peter (to Michael): Do yousee how unbending is this girl ? Muslims
have taught her well to become so talkative. Now, can you believe that
she will come to the right path? I think it is useless to have any
further talk with her as she has lost faith and has become very
disobedient.
Michael: I am also convinced that she is wholly under the control of
Satan. (To Isabella Allthe arguments produced by you have obvious
replies and you have alsoread them in the lessons on theology. There
are also other replies which you cannot understand at all. Now,
instead of replying to you, I should like to hear your ideas so that
we can come to the decision easily about you. You have clearly stated
your views about the Divinity of Christ and Atonement. Now what have
you to say further?
Isabella: I have neither denied the Bible nor Jesus Christ. But what I
say is that, according to the teaching of the Bible,neither Christ is
proved to be God, nor any basis of atonement. All this is the
invention of Christians.
Michael: It means that all Christians are liars and allChristians have
united against the Holy Bible. Accursed and hellish girl, if you
cannot understandanything, just accept the judgment of your elders.
Does your father, who is the head priest and has full authority to
pardon sins, also consider these things wrong 7 Are all hispopes,
monks, Christian divines and savants of Christianity on the wrongpath?
Isabella: Just as the Bible does not prove the Divinity of Christ and
Atonement, in the same wav the Christianity of the so-called
Christians oftoday is not established according to the Bible and so
their opinions cannot be my guide.
Michael: Wonderful! That we are unreal and false Christians, and you
are a real and true Christian. Unlucky girl, what has become of your
senses? You have discarded even your elders. After all whatis your
proof that we are not true Christians?
Isabella: There is no reason for losing temper.The matter is quite
obvious. If you could prove from the Bible thatmodern Christians are
true Christians, then I willwholeheartedly accept their decision and
will not press any argument against them from the Bible. So, you just
prove from the Bible that Christians of today are true Christians.
Michael: There are Christians all over the world, and you say that
they are not Christians according to the Bible. What is its proof? Is
it notproof enough that we believe in the Bible, in the Divinity of
Jesus and his crucifixion?
Isabella: Do not Muslims believe in the Bible? Can you call them
Christians? As to believe in the Divinity of Christ and Atonement, it
is not any argument for Christianity.On the other hand, it proves that
such persons are not at all Christians asthere is no trace of such
beliefs in the Bible.
Peter : O worthless girl, why are you doubting our Christianity? If we
arenot Christians, then it is for you to give proof of true
Christians. Just say where in the world do real and true Christians
live.
Isabella : You may be as much angry as you like, but the truth cannot
be concealed. If you want the proof from me, then Ideclare candidly
that Christians of today are not at all followers of Christ, and who
can be a true Christian I am prepared to prove from the Bible itself.
Michael: O accursed girl, why talk and talk? Why not come out with your proof?
Isabella : Well, then, listen. The signs of the true Christians are
mentioned in the Bible asfollows: "And these signs shall follow them
that believe. In my name shall they cast out devils; they shall speak
with new tongues; they shall take up serpents; and if they drink any
deadly thing, itshall not hurt them; they shall lay hands on the sick,
and they shall recover." [Mark, 16 : 17-18.] At another place the sign
of the believing Christian is stated as follows: "Then came the
disciples to Jesus and said, Why could we not cast him [evil spirit]
out ? And Jesus said unto them,Because of your unbelief,for verily I
say unto you, If ye have faith as a grainof mustard seed, ye shall say
upon this mountain, Remove hence to yonder place ; and it shall
remove; and nothing shall be impossible unto you." [Matthew. 17 :
19-20.]
Now, from these two passages of the Bible, thefollowing six signs of
Christians have been established:
(1) driving out evil spirits
(2) speaking new languages without learning them
(3)lifting up poisonous snakes
(4) taking the cup of poison without injury
(5) curing the sick by the touch of their hand and
(6) moving away mountains.
So, anyone who claims tobe a Christian must first prove these six
signs in him. You are also a Christian. Leave aside all the six signs
and cure a sick man with your touch; mountain, of course, you cannot
move.Here is just a stone; moveit away only ten or twenty yards, so
that your Christianity is proved by the Bible.
Michael: True, it is all in the Bible, but where is it written that
anyone who is unable to do such miracles is not a Christian? Besides,
all these signs are peculiar to Disciples and not to Christians in
general
Isabella : Both these statements are wrong. The Bible clearly says
thatany Christian who has an atom of faith in him will move away the
mountainby his bidding. It follows that anyone who has not even an
atom of faith in him will not be able to move the mountain. Thenit is
also wrong to say that these signs are for the Disciples only as it is
clearly said in the Bible that these miracles will be among the
believers. If these signs are intended for the Disciplesonly, then
belief is also for the Disciples only which means that no
trueChristian was born after the Disciples.
Peter: Unlucky girl, that iswhy I say that you cannotunderstand the
mysteriesand inner meanings of the Bible. Foolish girl, these miracles
relate to spiritual matters, that is, by Illness is meant spiritual
illness, poison means disbelief which means that Christians, even if
they are attacked by unbelievers, will not degrade from faith and so
on.
Isabella: Just think beforeyou reply. You call me foolish; the cap may
fit on you. Look, Jesus Christ says: "He that believeth on me the
works that I do shall he do also."[ John, 14 : 12.] If by miracles Is
meant spiritual matters, then it will follow that Christ neither
revived a dead, nor did he give sight to the blind, nor cured a sick,
but he just cured spiritually dead, exorcised the evil spirits, and
created in them the light of faith. But you people will never admit
this interpretation about Christ. Then why do you concoct this new
rule for others ? Christ said: "the works that I do," so whatever he
did and in whatever manner, believers should also do and in the same
manner, otherwise they will not be believers.
Peter: It is difficult to make this unbelieving girl understand. Her
remedy is not exhortation but the samepunishment which the Inquisition
decides (after whose decision the guiltyis tied to the stock). (To
Michael.) You turn her out of the house and tell holy father (the head
priest) that she is past remedy and some other device must be adopted.
Michael and Peter then rose and went to anotherroom and consulted
among themselves. Michael's daughter Mirano told Isabella to leave at
once otherwise there might be trouble for her there. But it was agreed
that Isabella and her friends must assembleat the famous garden of
Cordova in the evening and think about the future. Isabella went out
of Michael's house and took the way to her home. But although she was
going to her house her steps faltered and she pondered as to what was
she going to meet at her home.
Anyhow she reached her home and, on the insistence of her mother, also
ate something, but in the worried state of her mind she could not
decide about her future and, waiting for the evening, she retired to
her room. She looked at her library and other things and cast gloomy
eyes at every corner of the house fearing that she might have to leave
it. Who will use her things and read her books, she thought. So
thinking she abruptly alerted and said: Let anyone live in this house
and use my things and read my books. I was in search of truth, which I
have got. My Allah has guided me. Thousands of thanks to Him Who has
granted me the wealth of truth and nothing could be greater than it.
Thousands of such houses may be sacrificed for the boon of Islam . So
saying she fell down to prostrate and thank the Almighty Allah.
Isabella – A girl of Islamic Spain

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Praying with tayammumis better than praying with a previous wudoo’ done using water when one is desperate to relieve oneself

I entered the mosque one day and there was water in my house to do
wudoo' for prayer, but I still had my wudoo'. However the need to
relieve myself was pressing and I could not find any water, and I was
afraid that I would miss the prayer in congregation, so I joined the
prayer.
Praise be to Allaah.
Firstly:
It is makrooh for the worshipper to start praying when he is
suppressing the need to defecate or urinate, because the Prophet
(blessings and peace of Allah be upon him) forbade doing that, because
of what it results in of failing to attain complete focus and
contemplation in prayer.
See the answer to question no. 8603
Secondly:
If the worshipper is suppressing the need to urinate or defecate and
he cannot find any water with which to do wudoo', it is better for him
to relieve himself then do tayammum and pray.
His praying with tayammum whilst having proper presence of mind and
focus is better than praying afterdoing wudoo' with water but without
proper focus, because the heart and essence of the prayer is proper
focus (khushoo'), so it is essential to maintain it.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked:
Which is better: praying with wudoo' whilst suppressing the need to
relieve oneself or to relieve oneself then do tayammum due to lack of
water?
He replied:
Praying with tayammumwithout suppressing the need to relieve oneself
isbetter than praying withwudoo' whilst suppressing the need to
relieve oneself, because praying when suppressing the need to relieve
oneself is makrooh and is not allowed, and there are two opinions
concerning its validity. But praying with tayammum is valid and there
is nothing makrooh in it, accordingto scholarly consensus.
End quote from Majmoo'al-Fataawa, 21/473
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: If
someonewere to ask: A man has wudoo' but is suppressing the need to
urinate or pass wind, but if he does so he doesnot have any water
withwhich to do wudoo'. Should we tell him to relieve himself and do
tayammum for prayer, or should we tell him to pray whilst suppressing
the need to urinate or pass wind?
The answer was:
You should tell him to relieve himself and do tayammum; he should not
pray whilst suppressing the need to urinate or pass wind. That is
because praying with tayammum is not makrooh, according to scholarly
consensus, but praying whilst suppressing the need to urinate or pass
wind is not allowed and is makrooh. And some of the scholars regarded
it as haraam and said: Prayer whilst suppressing the need to urinate
or pass wind is not valid, because the Messenger (blessings and peace
of Allah be upon him) said: "There isno prayer in the presence of food
or when suppressing the need to urinate or defecate." End quote from
ash-Sharh al-Mumti', 3/236
So the prayer that you offered is valid, in sha Allah, and you do not
have to repeat it.
And Allah knows best.

Ruling on the takbeers of movement (in the prayer) and the du‘aa’ between the two prostrations

According to Hanafi madhab, is it wajib or sunnah to say a dua in
jalsa? Like saying"rabbighfirli" 3 times or any other dua.
I just recently found out about this and am confused on whether it is
sunnah or wajib.
If it is wajib, will all my past salah count?
Also, is it wajib or sunnah to say takbeer when changing posturesin
salah (i.e. qiyam to ruku, ruku to sujood etc...)
Praise be to Allah.
Firstly:
The scholars differed concerning the ruling onthe takbeers of movement
in the prayer and on saying between the two prostrations, "Rabb ighfir
li (Lord forgive me)." There are two opinions:
The first opinion, which is the view of the majority of Hanafis,
Maalikis and Shaafa'is, is that the takbeers of movement and saying
"Rabb ighfir li (Lord forgive me)" between the two prostrations come
under the headingof the Sunnahs of prayerand are not obligatory parts
of the prayer.
The second opinion is that they are obligatory parts of the prayer.
This is the view of the Hanbalis.
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/298):
The well known view narrated from Ahmad is that the takbeer said when
going down and comingup, the tasbeehs of bowing and prostration,saying
"Sami' Allahu liman hamidah, Rabbanawa laka al-hamd (Allah hears those
who praise Him, our Lord to You be praise)", saying "Rabb ighfir li
(Lord forgive me)", saying "Rabb ighfir li (Lord forgive me)" between
the two prostrations, and the first tashahhud, are all obligatory. It
is also the view of Ishaaq and Dawood.
And it was narrated fromAhmad that it is not obligatory, which is the
view of most of the fuqaha', because the Prophet (blessings and peace
of Allah be upon him) did not teach it to the one who prayed
improperly, and it is not permissible to delay explaining something at
the time when it becomes necessary. Moreover, Ibn Qudaamah quoted a
number of things to indicate that it is obligatory:
1. The Prophet (blessings and peace of Allah be upon him) enjoined
it, and his instruction indicates thatsomething is obligatory.
2. He did it and he said: "Pray as you have seen me praying."
3. Abu Dawood (856) narrated from 'Ali ibn Yahya ibn Khallaad from
his paternal uncle that the Prophet (blessings and peace of Allah be
upon him) said: "The prayer of one of the people is not complete
unless he does wudoo' …Then he says: Allahu akbar, then bows." Classed
as saheeh by al-Albaani in Saheeh Abi Dawood.
4. Because the points at which these adhkaar are recited are
pillars or essential parts of the prayer, dhikr at these points is
obligatory, just as there are words to be recited when standing.
With regard to the hadeeth about the one who prayed improperly, it is
mentioned in the hadeeth that we narrated that he (the Prophet,
blessings and peace of Allah be upon him) taught him that. It is
something additional that must be accepted [[cxn??] The Prophet
(blessings and peace of Allah be upon him) did not teach you all the
obligatory parts of the prayer, based on the factthat he did not
teaching the tashahhud or the salaam. So it is to be understood as
meaning that he limited it to teaching him only that which he had seen
him doing improperly. End quote.
It says in al-Mawsoo 'ah al-Fiqhiyyah (4/40):
When sitting between the two prostrations, it is Sunnah to pray for
forgiveness, according to the Hanafis, Maalikis and Shaafa 'is, and it
is one opinion that was narrated from Ahmad. The basis that is to be
found in the report narrated by Hudhayfah, according to which he
prayed with the Prophet(blessings and peace of Allah be upon him) and
he used to say between the two prostrations: "Rabb ighfir li, Rabb
ighfir li (Lord forgive me, Lord forgive me)."
However, asking for forgiveness here is not obligatory, because the
Prophet (blessings and peace of Allah be upon him) did not teach it to
the one who prayed improperly. The well-known view of the Hanbalis is
that it is obligatory. This is also the opinion of Ishaaq and Dawood,
and aqallahu one time [??]. End quote.
This is a matter concerning which there is a difference of opinion
among the scholars. The most that can be said is that the view of the
Hanbalis, that the takbeers of movement are obligatory, is more
likelyto be correct, because ofthe evidence mentioned above, and
because the Prophet (blessings and peace of Allah be upon him) said:
"The imam hasbeen appointed to be followed, so when he says takbeer,
then say takbeer…" Narrated by Muslim, no. 411.
With regard to the du 'aa' between the two prostrations, the opinionof
the majority, which is that it is mustahabb, is more likely to be
correct,because there is no evidence to clearly indicate that it is
obligatory.
For more information please see the answers to questions no. 130981 and 134965
Secondly:
it is better for the worshipper to recite du 'aa's that have been
narrated in the texts between the two prostrations. With regard to
adding to the du 'aa's that have been narrated, or saying a du 'aa'
that was not narrated, what appears to be the case is that it
ispermissible.

Can he say du ‘aa’ between the two prostrations in words other than those narrated from the Prophet (blessings and peace of Allah be upon him)?

Is it wajib or sunnah to say a dua in jalsa? Like saying
"rabbighfirli" 3 times or any other dua. I just recently found out
about this and am confused on whether it is sunnah or wajib.
If it is wajib, will all my past salah count?
Praise be to Allah.
It is better for the worshipper to say du'aa'between the two
prostrations in the words narrated from theProphet (blessings and
peace of Allah be upon him), as it was narrated by an-Nasaa'i (1145)
from Hudhayfah (may Allah be pleased with him) that the Prophet
(blessings and peace of Allah be upon him) used to say between the two
prostrations: "Rabb ighfir li, Rabb ighfir li (Lord forgive me, Lord
forgive me)."
Classed as saheeh by al-Albaani in Saheeh Sunan an-Nasaa'i.
At-Tirmidhi (262) narrated from Ibn 'Abbaas (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) used
to say between the two prostrations: "Allahumma aghfir li wa'rhamni
wa'jburni wa'hdini wa'rzuqni (O Allah, forgive me, have mercy on me,
console me, guide me and grant me provision)."
Classed as saheeh by al-Albaani in Saheeh Sunan at-Tirmidhi.
With regard to adding tothe du'aa' that was narrated from the Prophet
(blessings and peace of Allah be upon him) or using words other than
those that were narrated, what appears to be the case is that it is
permissible, because this is a posture (of the prayer) in which du'aa'
is allowed. However it is preferable – as stated above – to limit it
to what was narrated from the Prophet (blessings and peace of Allah be
upon him), and to say du'aa' in words other than those which were
narrated when prostrating or before saying the salaam at the end of
the prayer. Muslim (479) narrated from Ibn 'Abbaas (may Allah be
pleased with him) that the Prophet (blessings and peace of Allah be
upon him) said: "and as for prostrating, strive in du'aa', for it is
deserving of a response (from your Lord)."
Shaykh Ibn Baaz (may Allah have mercy on him) said: Then he should
rise from prostration and say, "Rabb ighfir li, Rabb ighfir li, Rabb
ighfir li (Lord forgive me, Lord forgive me, Lord forgive me)," as the
Messenger (blessings and peace of Allah be upon him) used to do. And
it is mustahabb to say along with that: "Allahumma aghfir li wa'rhamni
wa'hdini wa'jburni wa'rzuqni wa 'aafini (O Allah, forgive me, have
mercy on me, guide me, console me, grant me provision and grant me
well being)," because it is proven that the Prophet (blessings and
peace of Allah be upon him) used to say that. And if he wants to add
to that, there is nothing wrong with it, such as saying: O Allah,
forgive me and my parents; O Allah, admit me to Paradise and save me
from the Fire; O Allah, rectify my heart and my deeds, and so on. But
he should offer a lot of du'aa' for forgiveness between the two
prostrations, as was narrated from the Prophet (blessings and peace of
Allah be upon him).
End quote from Majmoo'Fataawa ash-Shaykh Ibn Baaz, 11/36
Shaykh Muhammad ibn Muhammad al-Mukhtaar ash-Shanqeeti (may Allah
preserve him) said: The Prophet (blessings and peace of Allah be upon
him) used to ask for well-being between the two prostrations, because
this is the place of du'aa'. The scholars had two opinions concerning
that. Some of them said: It is a placefor du'aa', so it is prescribed
for a person to offer whatever du'aa' he likes concerning his affairs
in this world and in the Hereafter. Others said: He should limit it
towhat has been narrated (from the Prophet (blessings and peace of
Allah be upon him)), andthis view is stronger. Butif he has not
memorised it, such as if he is one of the ordinary people, there is
nothing wrong with him saying whatever du'aa' he can.
The reason why he may say whatever du'aa' he can is that the Sunnah is
two things: the first is saying du'aa' and the second is the specific
wording. If he is not able to say the specific wording, then the
Sunnah is to ask of Allah.This is the view of the majority, as more
than one scholar attributed it to them. So if he is not able to
memorise the wording that was narrated, or he does not know it, and he
says whatever du'aa' he is able to, such as offering du'aa' for
himself and his parents, there is nothing wrong with that. But it is
preferable and better to say the du'aa' that was narratedfrom the
Prophet (blessings and peace of Allah be upon him).
End quote from Sharh az-Zaad.
And Allah knows best.

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Signs of Allah in Our Eyes

What comes to your mind first when you hear the word "eye"? Are you
aware that one of the most crucial things in life for you is your
ability to see? Even if you are, have you everthought what other signs
your eye bears?
The eye is one of the most manifest pieces of evidence that living
creatures are created. Allsight organs, including animal eyes and the
human eye, are extremely striking examples of perfect design. This
exceptional organ is so overwhelmingly complex that it surpasseseven
the most sophisticated man-madedevices in the world.
In order for an eye to see, all of its parts have to co-exist and work
in harmony. For instance, ifan eye happened to have lost its eyelid,
but still had all the other parts such as the cornea,conjunctiva,
iris, pupil, eye lenses, retina, choroid, eye muscles, and tear
glands, it wouldstill be greatly damaged and soon lose its seeing
function. In the same manner, even if all its organelles were
present,if the tear production were stopped, the eye would soon dry
out and become blind.
"The chain of coincidences" posited byevolutionists loses all its
meaning against the complex structure of the eye. It is not possible
to explain the existence of the eye other than as a matter of special
creation. The eye has a multi-sectioned complex system and, as
discussed above, all of these individual sections had to come into
existence atthe same time. It is impossible for a half-developed eye
to function at "half capacity". In such a circumstance, the act of
seeing can by no means take place. An evolutionist scientist admits to
this truth:
The common trait of the eyes and the wings is that they can only
function if they are fully developed. In other words, a
halfway-developed eye cannot see; a bird with half-formed wings cannot
fly.
In this case, we again face that very important question: who created
all of the components of the eye all at once?
The owner of the eyes is obviously not the one who makes the decision
about their formation. For it is impossible for a being devoid of the
knowledge of what seeing is like, to desire to have a seeing organ and
have it attached to his body. So we have to accept the existence of
aPossessor of superior Wisdom Who has created living beings with
senses such as seeing, hearing, and so on. Another claim is that
unconscious cells gainedconsciousness-requiring functions such as
seeing and hearing by their own desire and effort. It is crystal clear
that this isimpossible. In the Qur'an, it is stated that seeing has
been bestowed upon living beings by God:
Say: He it is Who broughtyou into being and made for you the ears and
the eyes and the hearts: little is it that yougive thanks. (The
Qur'an,67:23)
Article 2
Our eyes are taking 10 pictures per second. So on a daily basis, the
eyesare constantly taking 576,000 pictures if a person sleeps for 8
hours. Which camera in this world can continue to function for years
andyears without being electronically charged like the eyes? Indeed,
the creations of Allah aresomething to think about.
In addition, an average eye blinks 12 times a minute. That's an
amazing 11,520 blinks a day if a person sleeps for8 hours. There are
diseases which prevent aperson from blinking by causing the eye lids
not to open or close. The people suffering from such diseases trully
understand the value of blinking. Let us thank Allah for allowing us
to blink over 10,000 times aday without paying a dollar.

Signs of Allah in the Colorful Nature

It is a favour from our Lord that we live in a vibrant multi-coloured
world. Every colour we see in nature, the perfect harmony of living
beings' colours areall signs of the matchlessart and unique creation
of Allah. The colours of a flower, or a bird and theharmony of these
colours or the soft interplay between colours, the fact that nothing
disturbs our eyes in nature, that, for instance, the colours of the
seas, the sky, and thetrees are in tones that give us peace and do
notexhaust our eyes, show the perfection of Allah's creation.
Reflecting on all these, we come to understand that everything we see
around us is a work of the infinite knowledge and omnipotence of
Allah.

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Dua to relieve oneself from stress and depression

It was narrated that Anas ibn Maalik said: The Prophet (peace and
blessings of Allaah be upon him) used to say:
"Allaahumma inni a'oodhu bika min al-hamm wa'l-hazn wa'l-'ajz
wa'l-kasal wa'l-bukhl wa'l-jubn wa dala' al-dayn wa ghalbat al-rijaal
(O Allaah, I seek refuge with You from distress, grief, incapacity,
laziness,miserliness, cowardice, the burden of debt and from being
overpoweredby men)."
Narrated by al-Bukhaari, 6008.
It was narrated that 'Abd-Allaah ibn Mas'ood said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "There is
no-one who is afflicted by distress and grief, and says:
'Allaahumma inni 'abduka ibn 'abdika ibn amatija naasyati bi yadika,
maada fiyya hukmuka, 'adlun fiyya qadaa'uka. As'aluka bi kulli ismin
huwa laka sammayta bihi nafsaka aw anzaltahu fi kitaabikaaw 'allamtahu
ahadan min khalqika aw ista'tharta bihi fi 'ilm il-ghayb 'indaka an
taj'al al-Qur'aana rabee' qalbi wa noor sadri wa jalaa' huzni wa
dhihaab hammi
(O Allaah, I am Your slave,son of Your slave, son of Your maidservant;
my forelock is in Your hand, Your command over me is forever executed
and Your decree over me is just. I ask You by every name belonging to
You which You have named Yourself with, or revealedin Your Book, or
You taught to any of Your creation, or You have preserved in the
knowledge of the Unseenwith You, that You make the Qur'aan the life of
myheart and the light of my breast, and a departure for my sorrow and
a release for my anxiety),'
but Allaah will take away his distress and grief, andreplace it with joy."
He was asked: "O Messenger of Allaah, should we learn this?" Hesaid:
"Of course; everyone who hears it should learn it."
Narrated by Ahmad, 3704; classed as saheeh by Shaykh al-Albaani in
al-Silsilah al-Saheehah, 199.

Stand firm against evil thoughts

Stand firm against evil thoughts
Stand firm against evil thoughts, for if you fail todo so, they will
become ideas, if you do not, they will become desires, so fight
against them. If youdo not, they will become a form of determination
and intention, if you do not resist, they will become actions, and if
you do not follow them up with their opposite, they will become habits
that will be hard to quit.
Imam Ibn Al-Qayyim

Did you ever stop for a while and asked yourself

"اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ، وَمِنْ عَذَابِ
جَهَنَّمَ، وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ، وَمِنْ شَرِّ
فِتْنَةِ الْمَسِيحِ الدَّجَّالِ".
1. Did you ever stop for a while and asked yourself
2. What is going to happen to me the first night in my grave?
3.What have I prepared for death?
Will I be in heaven or Hellfire?
How often do I remember death?
Think about the moment your body is being washed and prepared to enter
your grave…
4.Think about the day people will be carrying you to your grave..
and your families crying..think about the moment you are put in your
graveJust imagine.. imaging yourself in your grave..down there in
thatdark hole…
5.ALONE… it's too DARK… you cry for help, but there is no answer…
Nobody can help you… it's too NARROW.. your bones are squashed…
6.You regret all the bad things you've done during your life… you
regret missing the 5 PRAYERS
you regret listening to music
You regret your disrespectful manners towards everyone, especially
your parents..
you regret not wearing your hijab
You regret ignoring the orders of ALLAH..
YOU REGRET IGNORING THE KNOWLEDGE OF ISLAM
YOU REGRET ALL THE BAD THINGS YOU'VE DONE..
THERE IS NO ESCAPE.. YOU WILL FACE YOUR PUNISHMENT FOR EVERY LITTLE
THING YOU'VE DONE…
You are ALONE in your grave only with your DEEDS..no money, no
jewelries, nothing.. ONLY YOUR DEEDS..
7. AND WHEN IT IS SHUT, YOU FEEL LIKE SCREAMING AND TELLING EVERYONE
NOT TO GO.. TO STAY BESIDE YOUR GRAVE
BUT, YOU CAN'T BE HEARD.. THEY LEAVE YOU AND GO AND YOU HEAR THEIR
FOOTSTEPS.. AND HEAR THEM CRYING THEY WALK AWAY … AND THEN TOTAL
SILENCE
8. YOU THOUGHT YOU WOULD LAST FOREVER IN THIS WORLD, YOU THOUGHTYOU
WILL STAY WITH YOUR FRIENDS AND FAMILIES FOREVER… YOU THOUGHT YOU WILL
HAVE FUN FOREVER… NO
YOU WERE WRONG!!!
9. THEY LEFT YOU ALONE…
JUST SPEND FEW MINUTES AND LOOK AT YOUR FUTURE HOMES… AND SPEND THE
WHOLE OF YOUR LIFE PREPARING FOR THEM
10. YOU CANNOT AFFORD TO IGNORE THIS, YOU NEED TO REMEMBER THIS EVERY
MINUTE, EVERY HOUR, EVERY DAY..
EVERYTIME YOU ARE ABOUT TO COMMIT A SIN, REMEMBER THE DESTROYER OF PLEASURES:
DEATH!!!
(Don't forget ALLAH/GOD IS WATCHING YOU)

When in any difficult Recite:

When in any difficult
Recite:
اللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ
عَيْنٍ وَأَصْلِحْ شَأْنِيكُلَّهُ لَا إِلَهَ إِلَّا أَنْتَ
"O Allah, I hope for Your mercy, do not leave me for even the duration
of an eye blink (duration) and correct my total condition. Besides You
there is none worthy of worship".
(Hisnul Hasin)
Alternate dua
حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ
"Allah is sufficient for us and He is the Best Guardian".
(Quran, Surah Al-Imraan)
Alternatively recite
اللَّهُ اللَّهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئَاً
"Allah is my Lord, I do notascribe anything unto Him".
(Hisnul Hasin from Abu Dawood)
or recite
يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ
"O Alive and everlasting One, I beseech You by Your mercy".
(Mustadrak Hakim)
لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ
"O Allah, there is none worthy of worship besides You. You are Pure,
definitely I have oppressed my soul by sinning".
The Qur'an states that these words were recitedwhen Yunus (A.S.)
called upon Allah from the belly of the fish. Prophet Mohammad
(S.A.W.) stated in a hadith that when any Muslim makes this dua via
these words to Allah, then Allah surely accepts his duas.
(Tirmidhi etc)
It is stated in a hadith that
لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ
is the medicine for 99 ailments, the least of which is depression.
(Baihaqi in Dawatul Kubra)
It means that these words are so beneficial and useful that big/great
grievances, depression and sorrow are easily removed in its stride.
Abdullah bin Abbas (R.A.) narrates that Prophet Mohammad (S.A.W.)
stated that if a person constantly makes "Astaghfar", then Allah
removes every difficulty, frees him from every sorrow and makes a
means for him to receive sustencance from places that he never thought
of.

IGNORANCE…

Bismillah.
Ignorance is a state of being uninformed (lack of knowledge).
Jahiliyyah (Arabic: جاهلية) is an Islamic concept of "ignorance of
divine guidance" or "the state of ignorance of the guidance from God"
or "Days of Ignorance" referring to the condition Arabs found
themselves in pre-Islamic Arabia, i.e. prior to the revelation of the
Qur'an to Muhammad. By extension it means the state of anyone not
following Islam and the Qur'an.
[Source: Wikipedia]
Volume 1, Book 2, Number 29:
Narrated Al-Ma'rur:
At Ar-Rabadha I met Abu Dhar who was wearing a cloak, and his slave,
too, was wearing a similar one. I asked about the reason for it. He
replied, "I abused a person by calling his mother with bad names." The
Prophet said to me, 'O Abu Dhar! Did you abuse him by calling his
mother with bad names? You still havesome characteristics of
ignorance. Your slaves are your brothers and Allah has put them under
your command. So whoever has a brother under his command should feed
him of what he eats and dress him of what he wears. Do not ask them
(slaves) to do things beyond their capacity (power) and if you do so,
then help them.'
Did you know how Abu Dhar had abused his slave? By calling him 'son of
a black woman'. For anaverage person today, this might not even sound
abusive. We use much worse language, don't we?
Even our language represents our Deen. The kinds of words we use, and
our way of talking. Everything counts.
Two definitions are givenon the top. Ignorance, generally, is lack of
knowledge. But when wetalk about the term 'Jahiliyyah', it refers to
ignorance from Islam.
So, abusive language canonly be expected from a person who lacks
knowledge of Islam. We have enough, Alhamdulillah. Enough to know that
we're Muslims.We should show it as well. ◕‿◕
Wassalam.

A sahabi married to a very beautiful sahaabiyya, were very pious

A sahabi married to a very beautiful sahaabiyya, were very pious and
happy together. The wife always noticed that the husband would wake
up& drink a glass of water,so 1 day,as he was about to get up,she
brought a glass of water& stood by him,waiting for him to get up. When
he opened his eyes & sawher,he became so happy that he told her to ask
any wish from him,& he would fulfil it. So she asked… : "are you sure
you will fulfil any wish I ask for?" . He promised her he would. So
she answered ' I want a TALAAQ. '
He was immediately overcome with extreme grief & said to her : ' let
us go to Nabi (sawlallaahu alayhi wa sallam) & he will decide the
matter. They set off & on their way,he fell & cut his leg. She bent
down,tore a piece of cloth from her clothes & wrapped it around his
wound. As he stood up togo on, she said ' No,I don't want a talaaq
anymore. Let us go back.' … They returned home but he was still
extremelyconfused so he asked herwhy she wanted a talaaq.(Divorce )..
She said : 'you always told me that Allah tests a person proportionate
to His love for them. When I saw you so happy with no difficulties,I
became afraid that Allah might not be pleased with you,& I did not
want to love someone whom Allah dO not love. But when you said you
wanted to go to Rasulullah (sawlallaahu alayhi wa sallam) I doubted
myself,because if you did not love Allah,why would you approach His
Messenger (sawlallaahu alayhi wa sallam) as the first avenue? When you
fell and cut your leg,I realised this is also a difficulty & a test &
that Allah,most certainly,loves you. '..

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