The story of Heraclius’ encounter with Islam

All perfect praise is due to Allaah; I testify that there is none
worthy of worship except Allaah and thatMuhammadis His Slave and
Messenger;as well as his family and all his companions.
'Abdullaah ibn 'Abbaas,narrated:"Abu Sufyaan ibn Harb informed me that
Heraclius had sent a messenger to him while he had been accompanying a
caravan from Quraysh. He was part of a delegation of merchants doing
business in Sham )i.e., Syria, Palestine, Lebanon and Jordan( at the
time, and this was when Allaah's Apostle had a ceasefire with Abu
Sufyaan and the rest of the Qurayshi infidels. So Abu Sufyaan and his
companions went to Heraclius at Jerusalem. Heraclius called them into
his court while having all the senior Roman dignitaries around him...
Note: Heraclius had received a message from the
Prophetsallallaahu'alayhi wa sallaminviting him to Islam, and so he
wanted to ask his own people about him.
... He called for his translator who, translating Heraclius's
question, said to them: 'Who amongst you is closely related to the man
who claims to be a Prophet?' Abu Sufyaan replied: 'I am the nearest
relative to him )in the group(.' Heraclius said: 'Bring him )i.e., Abu
Sufyaan( close to me and make his companions stand behind him.' Abu
Sufyaan added: 'Heraclius told his translator to tell my companions
that he wanted to ask me some questions regarding that man )i.e., the
Prophet( and that if I told a lie they )my companions( should oppose
me.'
This meant that ifAbuSufyaanlied, his companions would have
immediately indicated so.
AbuSufyaanadded: 'I swear by Allaah! Had I not been afraid of my
companions labelling me as a liar, I would not have spoken the truth
about the Prophet. The first question he asked me about him was: 'What
is his family status amongst you?'
I replied: 'He belongs to a noble family amongst us.'
Heracliusasked: 'Has anybody amongst you ever claimed the same )i.e.
to be a Prophet( before him?'
I replied: 'No.'
He asked: 'Was anybody amongst his ancestors a king?'
I replied: 'No.'
Heracliusasked: 'Do the nobles or the poor follow him?'
I replied: 'It is the poor who follow him.'
He asked: 'Are his followers increasing or decreasing )day by day(?'
I replied: 'They are increasing.'
He then asked: 'Does anybody amongst those who embrace his religion
become displeased and renounce the religion?'
I replied: 'No.'
Heracliusasked: 'Have you ever accused him of lying before his claim
)to be a Prophet(?'
I replied: 'No. '
Heracliusasked: 'Does he break his promises?'
I replied: 'No. We have a treaty with him but we do not know what he
will do during it.'
He was referring to theHudaybiyyahtreaty.
I added: 'I could not find opportunity to say anything against him except that.'
Note:AbuSufyaanwas looking for the opportunity to say anything evil
about the Prophetsallallaahu'alayhi wa sallambut could not find any,
and so this was the only thing he could have said in a negative
manner.
Heracliusasked: 'Have you ever been at war with him?'
I replied: 'Yes.'
Then, he asked: 'What was the outcome of the battles?'
I replied: 'Sometimes he was victorious, while at other times it was us.'
Heracliusasked: 'What does he order you to do?'
I replied: 'He tells us to worship Allaah alone and not to worship
anything along with Him, and to renounce all that our ancestors have
said. He orders us to pray, to pay alms, to speak the truth, to be
chaste and to keep good relations with our kith and kin.'
Heracliusasked the translator to convey to me the following: 'I asked
you about his family and your reply was that he belonged to a very
noble family. The fact is that all messengers )of Allaah( come from
noble families amongst their respective peoples. I questioned you
whether anybody else amongst you claimed such a thing )i.e.,
prophethood(, your reply was in the negative. Had the answer been in
the affirmative, I would have thought that this man )i.e., the
Prophet( was following the previous man's statements. Then I asked you
whether anyone of his ancestors was a king. Your reply was in the
negative; had it been in the affirmative, I would have thought that
this man wished to regain his ancestral kingdom.
I further asked whether he was ever accused of telling lies before he
said what he is now saying, and your reply was in the negative. I
therefore came to the conclusion that he would not refrain from lying
to people and then tell lies about Allaah. I then asked you whether
the rich or poor follow him, and you replied that it is the poor; in
fact, all the messengers have been followed by this very class of
people. Then I asked you whether his followers were increasing or
decreasing, and your reply was that they were increasing, and this is
the characteristic of true faith, until it is complete in all
respects. I further asked you whether there was anybody, who, after
embracing his religion, became displeased and discarded it. Your reply
was in the negative, and in fact this is the sign of true faith when
its delight enters the hearts and blends completely in them. I asked
you whether he has ever betrayed. You replied in the negative, and
likewise, messengers never betray. Then I asked you what he ordered
you to do. You replied that he ordered you to worship Allaah alone and
not worship anything along with Him, and that he forbade you from
worshipping idols, and that he also ordered you to pray, to speak the
truth and to be chaste. If what you have said is true, he will very
soon occupy this territory beneath my feet. I knew it )from my
readings of the scriptures( that he was going to appear, but I did not
know that he would be from you, and if I could reach him for sure then
I would go immediately to meet him; and if I were with him, I would
certainly wash his feet.' Heraclius then asked for the letter that was
sent to him by the Prophetand delivered by Dihyah to the Governor of
Busraa, who forwarded it to Heraclius to read. The contents of the
letter were as follows:"In the name of Allaah the Beneficent, the
Merciful )This letter is( from Muhammad the slave of Allaah and His
Messenger to Heraclius the ruler of Byzantine.who follows the right
path. Furthermore, I invite you to Islam, and if you become a Muslim
you will be safe, and Allaah will double your reward, but if you
reject this invitation to Islam, you will be committing a sin by
misguiding your Arisiyeen )i.e., peasants(.)then hequoted Allaah's
saying(which means:"…O people of the scripture! Come to a word that is
equitable between us and you – that we will not worship except Allaah
and not associate anything with Him and not take one another as lords
instead of Allaah. But if they turn away, then say: 'Bear witness that
we are Muslims ]submitting to Him.['"]Quran 3: 64[
AbuSufyaanthen added: 'When Heraclius had finished his speech and had
read the letter, there was a great cry in the Royal Court. So we were
turned out of the court. I told my companions that the question of Ibn
Abu Kabshah )i.e., Prophet Muhammad( had become so prominent that even
the King of Al-Asfar )Byzantine( was afraid of him. Then I began being
certain that he )i.e. the Prophet( would be a victorious conqueror in
the near future, until I embraced Islam )i.e. Allaah guided me to
it(."
A sub-narrator added:"Ibn An-Naathoor was the governor of Jerusalem
and Heraclius was the head of the Christians of Shaam; both of them
were Christian scholars who were well learned regarding their
religion. Ibn An-Naathoor narrated that once, while Heraclius was
visiting Jerusalem, he woke up one morning depressed and in a bad
mood. Some of his priests asked him why he was in such a mood.
Heraclius was a foreteller and an astrologer; he replied: 'At night,
when I looked at the stars, I saw that the leader of those who
practice circumcision had appeared )i.e., become conquerors(. Who are
these people who practice circumcision?' The priests replied: 'Nobody
except the Jews practice circumcision, so you should not be afraid of
them )the Jews(. Just issue orders to kill every Jew present in the
country.'
While they were discussing this, a messenger sent by the king of
Ghassaan to convey the news of Allaah's messenger to Heraclius was
brought in. Having heard the news, he )i.e. Heraclius( ordered the
people to go and see whether the messenger sent by Ghassaan was
circumcised. The people, after seeing him, told Heraclius that he was
indeed circumcised. Heraclius then asked him about the Arabs in
general. The messenger replied: 'The Arabs also practice
circumcision.'
After hearing this, Heraclius remarked that sovereignty of the Arabs
had appeared. Heraclius then wrote a letter to his friend in Rome who
was as knowledgeable as Heraclius. Heraclius then left, heading
towards Hims )a town in Syria( and stayed there until he received the
reply to a letter that he had sent to one of his friends inquiring
about the emergence of the Prophet – his friend agreed with him that
this was indeed the emergence of a true Prophet. With that, Heraclius
invited all the heads of the Byzantines to assemble in his palace at
Hims. When they assembled, he ordered that all the doors of his palace
be closed. Then, he emerged and said: 'O Byzantines! If success is
your desire and you seek the correct guidance, and wish for your
empire to remain, then give a pledge of allegiance to this Prophet
)i.e. embrace Islam(.'
)On hearing the views of Heraclius( the people ran towards the gates
of the palace like wild beasts, but found the doors closed. Heraclius
then realised their hatred of Islam, and when he lost hope of their
embracing Islam, he ordered that they be brought back to him. )When
they returned( he said: 'What I said was only to test the strength of
your conviction about your religion, and I have seen it.' The people
then prostrated before him and were delighted by him, and so this was
the end of Heraclius's story )regarding his faith.("]Al-Bukhaari[
This story was also reported byImaam Muslim, At-Tirmithi, Abu
DaawoodandAhmad,with a few variations that clarify certain matters in
the message sent from the Prophetsallallaahu'alayhi wa sallamto
Heraclius.
The variations in some of these narrations state that the Prophetgave
Heraclius three choices, which the latter conveyed to his priests and
army leaders:"This man is a messenger and he has sent a letter giving
you three choices: To follow his religion; or to agree to pay him
taxes in return for him allowing you to remain upon your faith; or, to
prepare for war against him".His people angrily shouted:"We will never
follow him and leave the religion of our forefathers; nor will we pay
him any taxes, but instead we will fight him."After this, Heraclius
requested to be sent a man who knew Arabic, so a man by the man ofIbn
Al-Khaythamwas sent to him. Heraclius sent him with a reply to the
Messenger.The Prophetinvited the messenger of Heraclius to Islam, but
he refused to leave the religion of his people; upon hearing this from
him, the Prophetsmiled and recited the verse which means:"Indeed, ]O
Muhammad[, you do not guide whom you like, but Allaah guides whom He
wills…"]Quran 28: 56[ This messenger of Heraclius had gone to the
Prophetwhilst he was inTabook¸so the Prophetsaid to him:"You are our
guest, but you have come to us while we are out without anything to
offer you.")This was because they were travelling and had nothing to
offer him.('Uthmaan,said:"I will gift him a garment of two pieces )of
cloth(."Another man from theAnsaaroffered to give him some food.
The story has more details which were reported byImaam Al-Haakimas was
mentioned byImaam Ibn Katheer,in the interpretation of the saying of
Allaah which means:"Those who follow the Messenger, the unlettered
prophet, whom they find written ]i.e., mentioned[ in what they have of
the Torah and the Gospel, who enjoins upon them what is right and
forbids them what is wrong …"]Quran 7: 157[ He said:Hishaam
Al-Amawi,narrated:"I was sent with another man to Heraclius to call
him to Islam. We headed out until we reached an area called
Al-Ghootuh, in which lived Jabalah, which was one of the sections of
the Ghassaan Christian tribe, who were allies of the Romans. Their
leader sent his messenger to talk to us and inquire about what we
wanted, but we refused to talk to him and said: 'We swear by Allaah!
We will never talk to a messenger, we were sent to talk to the king of
Ghassaan himself, and if the king refuses to talk to us then we will
return to our land.' The messenger of the leader returned to him and
informed him of our request, so he granted us our wish. When we
entered into the presence of the leader, he said: 'Talk' so Hishaam
spoke to him and invited him to Islam. Hishaam had a black garment on;
the leader asked him about the garment )which looked old( to which
Hishaam answered: 'This is a garment which I swore never to take off
until we )Muslims( expel you from Shaam )i.e., ancient Syria(. I swear
by Allaah! We will )Allaah willing( expel you from your position and
from your land, and will overpower the kingdom of Ghassaan; we were
informed that we would do this by our Messenger, Muhammad.' Then he
added: 'You will not be able to face them )i.e. the Muslims( for they
fast during the days and pray during the nights." The leader then
inquired about the way they fast and so he informed him. Upon hearing
the answer, his face turned black and he was enraged, then he told us
to leave, and sent a man with us to take us to the king of the
Ghassaan tribe. When we approached the city, the messenger who was
sent with us told us that we were not allowed to enter it riding our
own animals and that we had to ride with them, but we refused and told
him that we would never enter except riding our own animals. The
messenger sent a message to the king seeking permission for us, and he
approved. We entered wearing our swords until we reached the hall in
which the king was, then we tied our animals in the courtyard of the
hall whilst he was watching us, and then we shouted: 'Laa Ilaaha
Illallaah, Allaahu Akbar )i.e., none has the right to be worshipped
except Allaah, Allaah is the Greatest(.' I swear by Allaah that the
entire hall began shaking like a branch of a tree on a windy day'. The
king then sent a man telling us that we had no right to proclaim our
religion in his land. After that, he allowed us entry, and when we
entered we saw that he was wearing a red garment, and that he was
surrounded by Roman priests - and everything in the hall was red in
colour. When we came close to him, he laughed and said: 'Why don't you
greet me the way you greet each other?' So we said: 'It is prohibited
for us to greet you with the greeting we use amongst ourselves, and it
is also prohibited for us to answer you using the greeting you use
amongst yourselves.' He then asked us about the greeting we use
amongst ourselves, and we informed him that it was 'As-Salaamu
'Alaykum.' Then he asked us: 'How do you greet your king )i.e., the
Prophet(?' We told him that we say the same to him, and then he asked
us: 'How does he answer you?'We told him that we use the same greeting
to answer him as he does to us. He remarked: 'How wonderful are your
words!' Upon hearing this, we again shouted:'Laa Ilaaha Illallaah,
Allaahu Akbar )i.e., none has the right to be worshipped except
Allaah, Allaah is The Greatest(' I swear by Allaah that the entire
hall began shaking again. He raised his head and then addressed us
saying: 'These words that you just uttered, to which the entire hall
shook… do they shake your rooms when you say them in your land?' We
replied: 'No! The first time we have seen this happen is in your
palace."He asked this question because it was a clear indication of
the prophethood of the Prophet.
The following are some of many benefits that can be derived from the
abovementioned story:
1.The necessity of assuring authenticity of what one hears by means of
asking around, just as Heraclius requested the friends accompanyingAbu
Sufyaanabout the Prophet.
2.Truthfulness was a praiseworthy quality even during the pre-Islamic era.
3.The weak and poor are usually the followers of the truth.
4.The outcome of the wars and conflicts between the truth and
falsehood alternate in defeat and victory for the believers.
5.The Prophetsallallaahu'alayhi wa sallamwas known for his
truthfulness, and even his most vicious enemies testified to this.
6.The people of the Book recognise the Prophetby his characteristics
which they find in their books, and they know that he is the awaited
messenger from Allaah.
7.Arrogance and the keenness to maintain their worldly positions
prevented the people of the Book from adhering to the truth and
accepting the message of the Prophetsallallaahu'alayhi wa sallam.
8.Allaah grants guidance to whomever He wills.
9.As a sign of prophethood, Allaah made the Prophetaware of some of
the matters of the unknown and unseen.
10.Being hospitable is a part of the teachings of theSunnah.
11.A Muslim must display might and pride regarding his religion,
especially whilst inviting disbelievers to Islam.
12.It is not permissible to greet disbelievers withSalaam.
13.Allaah supports the righteous withKaraamaat)i.e. supernatural
abilities or occurrences(, such as that which happened to the hall
which shook when the companionsshouted:"Laa Ilaaha Illallaah, Allaahu
Akbar )i.e., none has the right to be worshipped except Allaah, Allaah
is The Greatest(."

The generous, Sa‘d ibn ‘Ubaadah

He is Sa'd ibn 'Ubaadah, May Allaah Be Pleased with him, the chief of
the Khazraj, and the carrier of the banner of the Ansaar. His mother
is 'Amrah bint Mas'ood. He was nicknamed Abu Thaabit and Abu Qays. He
embraced Islam very early, and attended the second 'Aqabah Pledge of
Allegiance along with seventy men and two women from among the Ansaar,
and was among the twelve leaders.
Although Sa'd, May Allaah Be Pleased with him, was the chief of his
people, his position did not protect him from the harm of the Quraysh.
After the second 'Aqabah Pledge of Allegiance was over, and the Ansaar
got ready for the journey of return to Al-Madeenah, the Quraysh learnt
about the pledge of allegiance they gave to the Messenger of Allaahand
their agreement with him on his migration to Al-Madeenah in order to
support him against the forces of the Quraysh. They were furious and
pursued the Muslims and succeeded to catch hold of Sa'd ibn 'Ubaadah.
They tied his hands to his neck and brought him to Makkah, turned
round him, and beat him, troubling him with the most severe harm.
Commenting on that, Sa'd, May Allaah Be Pleased with him, said: "By
Allaah, while I was in their hands, behold! Some men from the Quraysh
appeared to them, and among them there was a bright-faced man, meaning
Suhayl ibn 'Amr. I said )to myself(: 'If there is good in anyone of
them, it then would not go beyond this man.' But when he came close to
me, he raised his hand and punched me hard, as a result of which I
said to myself: 'No, by Allaah, they have no good after that.' By
Allaah, I was in their hands, and they were dragging me, behold! A man
from among them called me: 'Woe to you! Do you not have any right of
protection between you and anyone of the Quraysh?' I said: 'Yes, I
used to give the right of protection to the merchandise of Jubayr ibn
Mut'im and protect them from any injustice to be committed against
them in my territory; and the same is true of Al-Haarith ibn Harb ibn
Umayyah.' The man said: 'Then, call the names of both men, and mention
the right of protection between you and them.' I did accordingly, and
the man went to them and found them in the Ka'bah, and told them that
a man from the Khazraj was being beaten in Al-Abtah, and he called
their names, and mentioned that there was a right of protection
between him and them. They asked him about my name, and they were told
that it was Sa'd ibn 'Ubaadah. They said: 'He has told the truth, by
Allaah.' They then came and saved me from their hands." ]Ibn Sa'd[
When the Messenger of Allaahand his Companions emigrated to
Al-Madeenah, Sa'd received them with great warmth, and put his
property at their service. He was known for his munificence and
generosity, and his fame for this was far-reaching. He always asked
Allaah for more sustenance and good, saying: "O Allaah! Grant me
glory. O Allaah! There is no glory without a deed, and there is no
deed without property. O Allaah! Little is unfit for me, nor am I fit
for it." ]Al-Haakim[
A man from among the Ansaar might host one, two or three )maximum(,
whereas he used to host as many as eighty. His caller used to ascend
the roof of the house and call at the top of his voice: "Whoever likes
fat and meat, let him come here." The Messenger of Allaahsupplicated
Allaah for him saying:"O Allaah! Confer Your blessings and mercy upon
the family of Sa'd ibn 'Ubaadah."]Ahmad[
Sa'd, May Allaah Be Pleased with him, was a good archer, and
extraordinarily brave. About him Ibn 'Abbaas, May Allaah Be Pleased
with him, said:"In all the battlefields, the Messenger of Allaahhad
two banners: the banner of the Muhaajiroon with 'Ali ibn Abi Taalib,
and the banner of the Ansaar with Sa'd ibn 'Ubaadah."]'Abdul-Razzaaq
and Ahmad[
The situation of Sa'd ibn 'Ubaadah, May Allaah Be Pleased with him, on
the Day of Badr indicated his courage. The Messenger of Allaahsought
the counsel of the Ansaar, thereupon Sa'd, May Allaah Be Pleased with
him, stood and encouraged fighting. He said:"O Messenger of Allaah! If
you order us to set out to Bark Al-Ghimaad, we would surely do."]Ahmad
and Muslim[
In the Battle of Khandaq, the disbelieving tribes gathered against
Islam, and besieged Al-Madeenah. The tribe of Ghatfaan offered to
withdraw from the army of the Confederates in return for receiving
one-third the fruits of Al-Madeenah. The Messenger of Allaahconsulted
both Sa'd ibn 'Ubaadah and Sa'd ibn Mu'aath, May Allaah Be Pleased
with them. Sa'd ibn 'Ubaadah said:"'O Messenger of Allaah! Is it
something you like, so that we would do for your sake, or Allaah Has
Commanded you to do, so that we should do accordingly, or you do it
only for us?' The Messenger of Allaahsaid, 'It is something I do for
your sake just when I saw the Arabs having gathered collectively
against you.' He said, 'By Allaah, O Messenger of Allaah, they have
never coveted that from us during the pre-Islamic days. Then, how
could it take place now, given that Allaah Guided us through you,
Exalted and Honored us with you? By Allaah, they deserve nothing but
the sword until Allaah Judges between us.' On that the Messenger of
Allaahsaid, 'Then, let it be as you like.'"]Ibn Hishaam[
After the death of the Messenger of Allaahthe Ansaar gathered in the
shed of Bani Saa'idah, and supported Sa'd ibn 'Ubaadah, calling that
the successive authority of the Messenger of Allaahbe from among the
Ansaar. But 'Umar ibn Al-Khattaab and Abu 'Ubaydah ibn Al-Jarraah, May
Allaah Be Pleased with them, saw that Abu Bakr, May Allaah Be Pleased
with him, had more right of the successive authority after the
Messenger of Allaahand the Muslims concurred, and Sa'd gave Abu Bakr
the pledge of allegiance for the caliphate.
He died during the caliphate of 'Umar ibn Al-Khattaab, May Allaah Be
Pleased with him.

Dought & clear, - [Sifat al-Salaah (description of the prayer)] -> If he catches up with the imam when he is bowing, what should he do?.

If I enter the mosque and the imam is bowing, if I bow with him will
that rak'ah count for me, even though I have not recited al-Faatihah?
Should I say one takbeer or two?.
Praise be to Allaah.
Firstly:
If a person enters the mosque when the imam is bowing, he should bow
with him, and his will have caught up with the rak'ah if he joins the
imam when he is bowing, even if he did not bow fully until after the
imam stands up. Imam Abu Dawood said: I heard Ahmed being asked about
a man who catches up with the imam when he is bowing; he says takbeer
and bows, then the imam stands up. He said: If he placed his hands
firmly on his knees before the imam stood up, then he has caught up
with the rak'ah. End quote.
See:Masaa'il al-Imaam Ahmadby Abu Dawood, p. 35;Haashiyat al-Rawd, by
Ibn Qaasim, 2/275;al-Majmoo, 4/215.
Then he should be at ease in bowing, and rise from bowing, and follow his imam.
Shaykh Ibn Baaz said: If a person catches up with the imam when he is
bowing, that rak'ah counts for him, even if he does not say the
tasbeeh until after the imam has stood up. End quote.
Majmoo' Fataawa Ibn Baaz, 11/245-246
Secondly:
If he catches up with him when he is bowing, then one takbeer is
sufficient, i.e., the opening takbeer counts for the takbeer of bowing
too. That was narrated from Zayd ibn Thaabit, Ibn 'Umar, Sa'eed,
'Ata', al-Hasan and Ibraaheem al-Nakha'i. It was also the view of the
four imams (Abu Haneefah, Maalik, al-Shaafa'i and Ahmad). Abu Dawood
said: I said to Ahmad: What if I catch up with the imam when he is
bowing? He said: One takbeer is sufficient for you. End quote.
Masaa'il al-Imam Ahmad, p. 35
That is because the time for bowing is usually too short to combine
two takbeers, and because it is combining two acts of worship of the
same type in the same place. The intention to bow does not cancel out
the intention to start praying. So the pillar or essential part,
namely the opening takbeer, suffices for the obligatory duty, namely
the takbeer for bowing, just as tawaaf al-ifaadah suffices for the
farewell tawaaf if it is done last of all.
Seeal-Mughni, 2/183;al-Qawaa'idby Ibn Rajab, number 18.
If a person can say two takbeers, one for starting the prayer and one
for bowing, that is better. Abu Dawood said: I said to Ahmad: Is
saying two takbeers dearer to you? He said: If he says two takbeers
there is no dispute on the matter. End quote.
Masaa'il al-Imam Ahmad, p. 35
Shaykh Ibn Baaz was asked: If a person joins the prayer when the imam
is bowing, should he say the takbeers for starting to pray and for
bowing, or say takbeer once and bow?
He replied:
It is better and more on the safe side to say takbeer twice, once for
starting to pray, which is a pillar or essential part of the prayer
which must be done when he is standing, and the second time for bowing
when he starts to bow. If he fears that he may miss the rak'ah, then
the opening takbeer will suffice according to the more correct of the
two scholarly opinions, because they are two acts of worship being
combined at the same time and the greater will suffice for the lesser.
And this rak'ah will count according to the majority of scholars. End
quote.
Majmoo' Fataawa Ibn Baaz, 11/244-245
The one who is joining the prayer has to say the opening takbeer
standing. If he says it whilst leaning forward to bow, it is not
valid.
Al-Nawawi said inal-Majmoo'(4/111):
If a person catches up with the imam when he is bowing, he should say
the opening takbeer standing, then say the takbeer for bowing as he is
leaning forward to bow. If he says some of the opening takbeer when he
is not standing upright, then his prayer does not count as an
obligatory prayer, with no difference of opinion among the scholars on
this point; it also does not count as a naafil prayer, according to
the correct view. End quote.
Seeal-Mughni, 2/130
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said inal-Sharh
al-Mumti'(4/123):
But there is a matter which must be discussed, which is that it is
essential to say the opening takbeer when standing straight, before
leaning forward, because if a person leans forward when saying the
opening takbeer, he will have said the opening takbeer when he was not
standing straight, and the opening takbeer must be said when standing
straight. End quote.
Thirdly:
If he bows with the imam, that rak'ah counts for him even if he does
not recite al-Faatihah. This is the view of the majority and it is the
correct view, in sha Allah, because the Prophet(peace and blessings of
Allaah be upon him) said to Abu Bakrah (may Allaah be pleased with
him), when he came to the Prophet(peace and blessings of Allaah be
upon him) when he was bowing and he bowed before he reached the row.
He mentioned that to the Prophet(peace and blessings of Allaah be upon
him) and he said: "May Allaah make you more keen, but do not do it
again." Narrated by al-Bukhaari, 783.
The point here is that if catching up with bowing did not count as
catching up with the rak'ah with the imam, the Prophet(peace and
blessings of Allaah be upon him) would have told him to make up that
rak'ah in which he did not catch up with the recitation, but no such
thing has been reported from him. This indicates that the one who
catches up with bowing has caught up with the rak'ah.
See Silsilat al-Ahaadeeth al-Saheehah, p. 230.
Al-Shawkaan said: Similarly the Prophet(peace and blessings of Allaah
be upon him) told the one who joins the prayer to do what the imam
does, and it is known that this cannot be done unless he bows with his
imam. If he starts to recite al-Faatihah, he has caught up with the
imam in a state where he is not doing what his imam does, so he has
disobeyed the command to follow the imam. End quote from an essay
quoted by the author of'Awn al-Ma'bood, 3/157
With regard to the evidence for it being obligatory to recite
al-Faatihah in prayer, this is general in meaning and includes the one
who joins the prayer late and the one who does not join the prayer
late. This hadeeth specifically indicates that the obligation to
recite al-Faatihah is waived for the one who catches up with his imam
when he is bowing, so this hadeeth makes an exception from the general
meaning of the other ahaadeeth.
SeeMajmoo' al-Fataawa, 23/290
In the answer to question no. 74999we have explained that recitation
of al-Faatihah is waived for the person praying behind an imam in two
cases:
1 – If he catches up with the imam when he is bowing
2 – If he catches up with the imam just before he bows, and he cannot
complete the recitation of al-Faatihah
SeeAhkaam Hudoor al-Masaajid(p. 141-143) by Shaykh 'Abd-Allaah ibn
Saalih al-Fawzaan.

Dought & clear, - Sifat al-Salaah (description of the prayer) ->Reciting the opening takbeer quietly in a prayer in which Qur’aan is to be recited out loud.

If I say the opening takbeer quietly in a prayer in which Qur'aan is
to be recited out loud, is my prayer valid?.
Praise be to Allaah.
It is Sunnah to say the takbeer out loud and to recite Qur'aan out
loud in a prayer in which Qur'aan is to be recited out loud, but it is
not obligatory, so if a person says them quietly there is nothing
wrong with that and his prayer is valid.
But you have to move the tongue and form the words, and they cannot be
uttered without doing that, whether in a prayer in which Qur'aan is to
be recited out loud or one in which it is to be recited quietly.
Some fuqaha' stipulated that the worshipper should be able to hear his
own voice, but the correct view is that it is sufficient to move the
tongue and form the words.
The details of that opinion are as follows:
1 – The majority of Shaafa'i and Hanbali scholars, and Hanafi scholars
according to the more correct of their two views, are of the opinion
that it is obligatory for the worshipper to utter the takbeer in such
a way that he can hear his own voice, and it is not sufficient for him
to move his tongue without making a sound. The same applies to all
dhikr; it does not count if there is no sound.
2 – Some of the scholars are of the view that it is acceptable to move
the tongue and form the words without making a sound. This is the view
of the Maalikis and of the Hanafis according to the other report. It
was also the view favoured by Shaykh al-Islam Ibn Taymiyah. Ibn
Qudaamah (may Allaah have mercy on him) said inal-Mughni(1/276): The
worshipper must be able to hear himself [i.e., saying the takbeer]
whether he is leading the prayer or otherwise, unless he has a
problems, such as being deaf, or something is preventing him from
hearing, in which case he should do it as if he could hear or as if
there was no problem. Because dhikr is something that is to be done
verbally, and there can be no speech without sound, and sound is what
can be heard, and the closest of listeners to him is himself, so if he
cannot hear it then he does not know whether he has said the word.
There is no difference between men and women with regard to what we
have said. End quote.
Al-Nawawi (may Allaah have mercy on him) said inal-Majmoo'(3/256):
The minimum form of reciting quietly is such that a person can hear
himself if he is sound of hearing and there is no problem such as
surrounding noise and the like. This is general in meaning and applies
to recitation, takbeer, tasbeeh when bowing and so on, tashahhud,
salaam and du'aa', whether the prayer is obligatory or naafil; nothing
of it counts unless he can hear himself, if he is sound of hearing and
there is no problem. End quote.
See:Tabyeen al-Haqaa'iq(1/127) andal-Bahr al-Raa'iq(1/356).
Khaleel (may Allaah have mercy on him) said in hisMukhtasar: … and
reciting al-Faatihah by moving the tongue is a must for the one who is
leading the prayer and the one who is praying by himself, even if he
cannot hear himself. End quote.
Al-Hattaab (may Allaah have mercy on him) said: Ibn Naaji said inSharh
al-Risaalah: It should be noted that the minimum form of reciting
quietly is that one should move the tongue whilst reciting, and the
maximum is when he can hear himself only. The minimum form of reciting
out loud is when he can hear himself and those who are close to him
can hear him, and the maximum is limitless. End quote. InSharh
al-Mudawwanahit adds: Whoever recites in his heart whilst praying is
like one who does not recite at all. Hence it is permissible for one
who is junub to recite in his heart. Ibn 'Arafah said: Sahnoon ibn
al-Qaasim heard that moving the tongue is acceptable for one who is
reciting quietly, but it is better if he can hear himself. End quote
fromMawaahib al-Jaleel(1/535).
Al-Mardaawi (may Allaah have mercy on him) said inal-Insaaf(2/44): The
words "reciting as much as he can hear himself" mean that the
worshipper must recite aloud in prayers where Qur'aan is recited
quietly and say the takbeer and so on in such a way that he can hear
himself. This is our view, and it is the view of our companions, and
it was stated definitely by most of them. Shaykh Taqiy al-Deen [Ibn
Taymiyah] favoured the view that it is sufficient to form the letters,
even if he cannot hear himself, and he mentioned it as a view in his
madhhab. I say: I favour this view. End quote.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) thought the view
of the Maalikis and Shaykh al-Islam was more correct. He said:
With regard to the words "he says", if we say that saying may be done
with the tongue, is it essential that he can hear himself saying it?
There is a difference of opinion among the scholars concerning this.
Some of them say that there must be a sound that he can hear himself.
This is the correct view; even if those who are next to him cannot
hear him, he has to be able to hear himself. If he speaks without
hearing himself, then there is no point in forming these words. But
this view is weak. The correct view is that it is not essential that
he be able to hear himself, because hearing is something extra to
saying and speaking, and if something is extra to what is mentioned in
the Sunnah, then the one who says that has to produce evidence for it.
Based on that, if a person is certain that he has pronounced the words
properly, but he did not hear himself, either because his hearing is
weak or because of noise going on around him, or for some other
reason, then the correct view is that all his words are acceptable and
he does not have to do more than what is indicated by the texts, which
is speaking. End quote fromal-Sharh al-Mumti'(3/25).
Based on that, if you moved your tongue and lips in saying the
takbeer, that is sufficient, but it is better if you say it in a voice
that you can hear.
And Allaah knows best.

Dought & clear, - Sifat al-Salaah (description of the prayer) ->Saying Ameen out loud in Qunoot al-nawaazil (Qunoot of calamities).

When a calamity befalls us, the Imam makes the dua of Qunoot. Do the
worshippers behind the imam have to say "Ameen" loudly, or it is
adequate to say it secretly? Is it permissible for the imam to rebuke
the worshippers for not saying Ameen loudly? I would like you to
provide us with evidence if it should be said loudly.
Praise be to Allaah.
The fuqaha' differed concerning how the Ameen is to be said by the one
who is praying behind an imam in Qunoot al-nawaazil.
The Hanafis are of the view that there is no Ameen in Qunoot
al-nawaazil, because the Qunoot should be recited silently unless the
imam recites Qunoot out loud.
The Shaafa'is and Hanbalis are of the view that the Ameen should be
said out loud in Qunoot al-nawaazil.
According to the Maalikis, Qunoot al-nawaazil is not prescribed in the
first place, and the Ameen belongs to the Qunoot; if the thing it
belongs to is cancelled then it is cancelled too.
See:al-Mawsoo'ah al-Fiqhiyyah(1/116).
It says inMughni al-Mughtaaj(1/362): Note: The one who is praying
behind the imam should speak out loud in five places: four places of
saying Ameen: he should say Ameen with the imam (i.e., after he
recites al-Faatihah); in his du'aa' when he recites the morning
Qunoot; in Qunoot of Witr in the second half of Ramadaan; and in
Qunoot an-Naazilah (Qunoot of calamity) in the five daily prayers; and
if the imam makes a mistake in his recitation and a person praying
behind him corrects him. End quote.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: If we say
that Qunoot may be offered in the five daily prayers, if the prayer is
one in which Qur'aan is recited out loud, then it is well known that
the Qunoot should be recited out loud, and if the prayer is one in
which Qur'aan is recited silently then Qunoot should also be recited
out loud, as it is proven in the Sunnah that the Prophet(peace and
blessings of Allaah be upon him) used to say Qunoot and the people
would say Ameen behind him, and they could not have said Ameen unless
he was saying Qunoot out lout. Based on this, it is Sunnah to recite
Qunoot out loud even in a prayer in which Qur'aan is recited silently.
End quote fromal-Sharh al-Mumti'(4/47).
Thus it is known that if the imam recites Qunoot out loud, it is
prescribed for the person praying behind him to say the Ameen out
loud, but he should not go to extremes in saying it out loud, in such
a way that is contrary to proper focus (khushoo') and tranquillity, as
some people do, raising their voices as if they are on a demonstration
and not at prayer.
It is not obligatory to say the Ameen out loud, rather it is
mustahabb, just as the Ameen itself is not obligatory.
And Allaah knows best.

As'salamu Alaikum - - - - - - -Friday, September 27, 2013 Thul-Qi'dah 22, 1434/ - - - - JUMMA MUBARAK !!

As'salamu Alaikum - - - - - - -Friday, September 27, 2013
Thul-Qi'dah 22, 1434/ - - - - JUMMA MUBARAK !!

Imam Hasan Askari (as): Revealed the Truth about Christians

A severe draught took shape in one of the years in Samarra, Iraq. Rain
had not fallen for some time and crops were drying up. People were
facing a famine. They did not know what to do. At that time,
Al-Mu'tamid, was the Abbasid Caliph in Baghdad. Mu'tamid, the Abbasid
Caliph ordered people to proceed to the desert and pray (for rain).
People did go to the desert for three days consecutively but rain did
not fall. The next day, the Christiansalong with their scholars went
to offer prayer and it rained.
This event, brought into effect a great zeal, fervor and excitement
among the Muslim masses. The hearts of the Muslim got attracted
towards the Christians. Al-Mu'tamid, the Abbasid Caliph was very much
perturbed, dismayed, and desperate over it. He sent a word for "Imam
Hasan Askari (as)" in the prison, saying that the religion Islam of
his grandfather was in danger and summoned him to his court and asked
him about the solution to that problem.
Imam Hasan Askari (as) Said, "Tell them to go to the desert tomorrow
for the sake of rain. They did so and Imam Hasan Askari (as) followed
them with a great mob of people, following him to disclose and unveil
the fact out of this matter. The Christians raised their hands towards
the sky and prayed to God for rain. Not very long had passed that a
cloud appeared and it started raining. Imam Hasan Askari (as) ordered
that the hand of one of the Christians, which was raised up, be held
and whatever was concealed among his finger folds be taken out. They
observed a bone and took it out of his fingers. They presented that
bone to Imam Hasan Askari (as). Imam Hasan Askari (as) wrapped it in a
piece of cloth and then told Christians to pray after that, for rain
to fall.
As soon as the Christian raised his hands all the clouds scattered and
the sun appeared shinning. All the people were surprised and
astonished at it. Al-Mu'tamid, the Abbasid Caliph asked Imam Hasan
Askari (as) what was the secret of that affair. Imam Hasan Askari (as)
replied, "This is a piece of bone of one of the Prophets of God which
they have picked up from his grave." They swear to God and ask him for
the sake of this bone. God grants their desire and prayer and makes
the rainfall and whosoever will hold this bone the same thing will
occur. After a test of it in the presence of people, what Imam Hasan
Askari (as) said proved evidently correct and all of them praised Imam
Hasan Askari (as).
This way Imam Hasan Askari (as) lifted the doubts from the minds of
the people. After this the Imam Hasan Askari (as) himself spread his
prayer mat and performed two Rak'ats of prayers then lifted his bare
hands to God for rain to come to the land and wipe out the draught.
Imam Hasan Askari's (as) prayers were heard by the Almighty God and
rain fell so much that the land became fertile again and crops began
to grow.
The people asked Imam Hasan Askari (as) where he lived. Imam Hasan
Askari (as) pointed at Al-Mu'tamid, the Abbasid Caliph. Mu'tamid, the
Abbasid Caliph was too embarrassed to say that Imam Hasan Askari (as)
was his prisoner, so he pointed at the house that had originally
belonged to his father, Imam Ali Naqi (as), and was forced to release
Imam Hasan Askari (as) but only for one year.
During this year, Sayyida Nargis Khatoon (sa)became pregnant with our
last Imam, Imam al-Mahdi (as).
Moral:When things happen that make you question your faith remember
you do not know or understand everything.

Imam Hasan Askari (as) and Holy Prophet Muhammad's tradition about Twelve Successors

In the early days of his Imamate of our 11th Imam, Imam Hasan Askari
[who succeeded his father, Imam Ali Naqi in 254 AH / 868 CE at the age
of 22], Al-Mu'tazz was the Abbasid Caliph. When the latter was
deposed, he was succeeded by al-Muhtadi, son of al-Wathiq. After his
brief reign of only eleven months and one week, Al-Mu'tamid eldest
surviving son of al-Mutawakkil came to the throne. During their
regimes, Imam Hasan Askari (as) did not enjoy peace at all. Although
the Abbasid dynasty was involved in constant complications and
disorders, each and every Caliph thought it necessary to keep Imam
Hasan Askari (as) imprisoned.
One of the Holy Prophet Muhammad's traditions ran that the Holy
Prophet Muhammad (saw) would be succeeded by twelve successors from
his progeny ( Ahlul Bayt), the last of whom would be Imam al-Mahdi
(as).
The Book on Government (Kitab Al-Imara)
Sahih Muslim :: Book 20 : Hadith 4480
It has been narrated on the authority of Jabir b. Samura who said: I
heard the Messenger of Allah (may peace be upon him) say: Islam will
continue to be triumphant until there have been twelve Caliphs. Then
the Holy Prophet (may peace be upon him) said something which I could
not understand. I asked my father: What did he say? He said: He has
said that all of them (twelve Caliphs) will be from the Quraish.
Judgments (Ahkaam)
Sahih Bukhari :: Book 9 :: Volume 89 :: Hadith 329
Narrated Jabir bin Samura: I heard Prophet Muhammad saying, "There
will be twelve Muslim rulers (who will rule all the Islamic world)."
He then said a sentence which I did not hear. My father said, "All of
them (those rulers) will be from Quraish."
The Abbasids knew well that the true successors of the Holy Prophet
Muhammad (saw) were these very Imams. Imam Hasan Askari (as) being the
eleventh, his son would surely be the 12th or the last. They, tried to
put an end to his life in such a way, that it would ensure there would
be nobody to succeed him. But these Abbasid Caliphs had forgotten how
Firaun (Pharaoh) had tried to stop the reign of Prophet Musa / Moses
(pbuh)by killing all the baby boys born to the Israelites, yet he
himself was bringing up the one he wanted to kill.
As the simple confinement inflicted on his father, Imam Ali Naqi (as)
was considered inadequate for Imam Hasan Askari (as), so he was
imprisoned, away from his family. No doubt the revolutionary intervals
between two regimes gave him brief periods of freedom. Yet as soon as
the new Caliph came to the throne, he followed his predecessor's
policy and imprisoned Imam Hasan Askari (as) again. Imam Hasan
Askari's (as) brief life (28 years) therefore was mostly spent inside
dungeon cells.
Moral:Allah (SWT) says in the Noble Qur'an, "And they planned, and
Allah planned, and Allah is the best of planners." (Noble Qur'an 3:54)
i.e. Whatever Allah (SWT) has decided no-one can change.

Dua' - Curing Ailments - Curing ailments from Dua 'Joshn Kabir

In the name of Allah,
The Beneficent, The Merciful
1- TO OVERCOME DIFFICULTIES
O Allah, verily I beseech Thee in Thy name:
O Allah,O Most Merciful,
O Most Compassionate, O Most Generous,
O Self-Subsisting, O Greatest,
O Eternal, O All-Knowing,
O Forbearing,O Wise.
Praise be to Thee, there is no god but Thee, The Granter of all
Succour, Protect us from the Fire, O Lord.
2- TO SEEK HELP
O Master of Masters,O Acceptor of prayers,
O Elevator of rank, O Guardian of good deeds,
O Forgiver of evil deeds,O Granter of requests,
O Acceptor of repentance,O Hearer of voices,
O Knower of attributes, O Repeller of calamities.
Praise be to Thee, there is no god but Thee, The Granter of all
Succour, Protect us from the Fire, O Lord.
3- TO ATTAIN HONOR, DIGNITY
O Best of forgivers,O Best of deciders,
O Best of helpers, O Best of rulers,
O Best of providers,O Best of inheritors,
O Best of praisers, O Best of rememberers,
O Best of Dischargers,O Best of benefactors.
Praise be to Thee, there is no god but Thee,The Granter of all
Succour, Protect us from the Fire, O Lord.
4- TO ACQUIRE NOBILITY
O He, to Whom is all glory and virtue,
O He, to Whom is all might and perfection,
O He, to Whom is all dominion and sublimity,
O He, Who is great above all,
O He, Who creates heavy clouds,
O He, Who is the most powerful,
O He, Who metes out the severest punishment,
O He, Who is quick to reckon,
O He, with Whom is the excellent reward,
O He, with Whom is the Original Book.
Praise be to Thee, there is no god but Thee,The Granter of all
Succour, Protect us from the Fire, O Lord.
5- TO ACHIEVE RENOWN, SUCCESS
O Allah, verily I beseech Thee in Thy name:
O Charitable One,O Benefactor,
O Judge, O Proof,
O Sovereign,O Approver,
O Forgiver, O Elevated One,
O Helper, O Holder of blessings and manifestation.
Praise be to Thee, there is no god but Thee,The Granter of all
Succour, Protect us from the Fire, O Lord.
6- TO OBTAIN BLESSINGS, RANKS
O He before Whose greatness everything bows,
O He before Whose power everything submits,
O He before Whose might overshadows everything,
O He before Whose awesomeness everything is humbled,
O He before Whose fearsomeness everything yields,
O He before Whose terribleness mountains shake,
O He before Whose command the heavens are raised,
O He through Whose permission the earths are secured,
O He Whose glory the thunder proclaims,
O He Who is never cruel to his subjects.
Praise be to Thee, there is no god but Thee,The Granter of all
Succour, protect us from the Fire, O Lord.
7- TO DISPERSE CALAMITIES
O Forgiver of sins,O Dispeller of tribulations,
O Aim of hopes, O Giver of abundant gifts,
O Bestower of bounties,O Provider of creatures,
O Judge of destinies, O Hearer of complaints,
O Resurrector of creatures,O Freer of captives.
Praise be to Thee, there is no god but Thee,The Granter of all
Succour, Protect us from the Fire, O Lord.
8- TO ASK PARDON
O He, to Whom is due all praise and adoration,
O He, Who holds all pride and eminence,
O He, Who holds all honour and rank,
O He, Who makes promises and honours them,
O He, Who pardons and is content,
O He, Who holds all abundance and provides,
O He, Who is glorious and eternal,
O He, Who is liberal and munificent,
O He, Who holds all blessings and bounties,
Praise be to Thee, there is no god but Thee,The Granter of all
Succour, Protect us from the Fire, O Lord.
9- TO CLEAR AWAY FEAR, DISEASE
O Allah, verily I beseech Thee in Thy name:
O Preventer of misfortune,O Repeller of calamities,
O Elevator of rank, O Fashioner,
O Benefiter, O Hearer,
O Aggregator,O Intercessor,
O Magnanimous,O Increaser.
Praise be to Thee, there is no god but Thee,The Granter of all
Succour,Protect us from the Fire, O Lord.
10- TO GET CONDUCT APPROVED
O Fashioner of every fashioned thing, O Creator of every created thing,
O Provider for every needy thing,
O Sovereign over all subjects,
O Dispeller of every hardship,
O Comforter of every griever,
O Merciful to every sufferer,
O Helper of everything forsaken,
O Concealer of every blemished thing,
O Shelter for every exile.
Praise be to Thee, there is no god but Thee,The Granter of all
Succour, protect us from the Fire, O Lord.

Dua' - Curing Ailments - Dua when ill- by Imam e Sajjad (a.s.)

1O God, to Thee belongs praise for the good health of my body which
lets me move about,أللَّهُمَّ لَكَ الْحَمْدُ عَلَى مَا لَمْ أَزَلْ
أَتَصَرَّفُ فِيهِ مِنْ سَلاَمَةِ بَدَنِي،1
2and to Thee belongs praise, for the ailments which Thou causest to
arise in my flesh!وَلَكَ الْحَمْدُ عَلَى مَا أَحْدَثْتَ بِيْ مِنْ
عِلَّة فِي جَسَـدِي.2
3For I know not, my God, which of the two states deserves more my
thanking Theeفَمَا أَدْرِي يَـا إلهِي، أَيُّ الْحَالَيْنِ أَحَقُّ
بِالشُّكْرِ لَكَ،3
4and which of the two times is more worthy for my praise of
Thee:وَأَيُّ الْوَقْتَيْنِ أوْلَى بِالْحَمْدِ لَكَ،4
5the time of health, within which Thou makest me delight in the
agreeable things of Thy provision,أَوَقْتُ الصِّحَةِ الَّتِي
هَنَّـأْتَنِي فِيهَا طَيِّبَاتِ رِزْقِكَ،5
6through which Thou givest me the joy to seek the means to Thy good
pleasure and bounty,وَنَشَّطْتَنِي بِهَا لابْتِغاءِ مَرْضَاتِكَ
وَفَضْلِكَ،6
7and by which Thou strengthenest me for the acts of obedience which
Thou hast given me success to accomplish;وَقَوَّيْتَنِي مَعَهَا عَلَى
مَـا وَفَّقْتَنِي لَهُ مِنْ طَـاعَتِـكَ7
8or the time of illness through which Thou puttest me to the testأَمْ
وَقْتُ الْعِلَّةِ الَّتِي مَحَّصْتَنِي بِهَا،8
9and bestowest upon me favours:وَالنِّعَمِ الَّتِي أَتْحَفْتَنِي بِهَا9
10lightening of the offenses that weigh down my back,تَخْفِيفاً لِمَا
ثَقُلَ بِهِ عَلَى ظَهري مِنَ الْخَطِيئاتِ10
11purification of the evil deeds into which I have plunged,وَتَطْهيراً
لِمَا انْغَمَسْتُ فيهِ مِنَ السَّيِّئاتِ ،11
12incitement to reach for repentance, reminder of the erasure of
misdeeds through ancient favour;وَتَنْبِيهاً لِتَنَاوُلِ التَّوْبَةِ،
وَتَذْكِيراً لِمَحْوِ الْحَوْبَةِ بِقَدِيمِ النِّعْمَةِ،12
13and, through all that, what the two writers write for me:وَفِي
خِلاَلِ ذَلِكَ مَا كَتَبَ لِيَ الْكَاتِبَانِ13
14blameless acts, which no heart had thought,مِنْ زَكِيِّ الأعْمَالِ،
مَا لا قَلْبٌ فَكَّرَ فِيهِ،14
15no tongue had uttered, and no limb had undertaken, rather, as Thy
bestowal of bounty upon meوَلا لِسَانٌ نَطَقَ بِهِ وَلاَ جَارِحَةٌ
تَكَلَّفَتْهُ بَلْ إفْضَالاً مِنْكَ عَلَيَّ،15
16and the beneficence of Thy benefaction toward me.وَإحْسَاناً مِنْ
صَنِيعِـكَ إلَيَّ.16
17O God, bless Muhammad and his Household,أللَّهُمَّ فَصَلِّ عَلَى
مُحَمَّـد وَآلِـهِ17
18make me love what Thou hast approved for me,وَحَبِّبْ إلَيّ مَـا
رَضِيتَ لِي ،18
19make easy for me what Thou hast sent down upon me,وَيَسِّرْ لِي مَا
أَحْلَلْتَ بِيْ،19
20purify me of the defilement of what I have sent ahead,وَطَهِّرْنِي
مِنْ دَنَسِ مَا أَسْلَفْتُ ،20
21erase the evil of what I have done beforehand,وَامْحُ عَنِّي شَرَّ
مَا قَـدَّمْتُ،21
22let me find the sweetness of well-being, let me taste the coolness
of safety,وَأَوْجِدْنِي حَلاَوَةَ الْعَافِيَةِ ، وَأَذِقْنِي بَرْدَ
السَّلاَمَةِ22
23and appoint for me a way out from my illness to Thy pardon,وَاجْعَلْ
مَخْرَجِي عَنْ عِلَّتِي إلَى عَفْوِكَ،23
24transformation of my infirmity into Thy forbearance,وَمُتَحَوَّلِي
عَنْ صَرْعَتِي إلَى تَجَاوُزِكَ،24
25escape from my distress to Thy refreshment,وَخَلاصِي مِنْ كَرْبِي
إلَى رَوْحِكَ،25
26and safety from this hardship in Thy relief!وَسَلاَمَتِي مِنْ هَذِهِ
الشِّدَّةِ إلَى فَرَجِكَ،26
27Thou art gratuitously bountiful in beneficence,إنَّكَ الْمُتَفَضِّلُ
بِالإِحْسَانِ،27
28ever gracious in kindness, the Generous, the Giver,الْمُتَطَوِّلُ
بِالامْتِنَانِ، الْوَهَّابُ الْكَرِيمُ،28
29Possessor of majesty and munificence!ذُو الْجَلاَلِ وَالإكْرَامِ29
GIF FORMAT
O God, to Thee belongs praise
for the good health of my body
which lets me move about,
and to Thee belongs praise,
for the ailments
which Thou causest to arise in my flesh!
For I know not, my God,
which of the two states deserves more my thanking Thee
and which of the two times is more worthy for my praise of Thee:
the time of health,
within which Thou makest me delight
in the agreeable things of Thy provision,
through which Thou givest me the joy to seek
the means to Thy good pleasure and bounty,
and by which Thou strengthenest me
for the acts of obedience
which Thou hast given me success to accomplish;
or the time of illness
through which Thou puttest me to the test
and bestowest upon me favors:
lightening of the offenses
that weigh down my back,
purification of the evil deeds
into which I have plunged,
incitement to reach
for repentance,
reminder of the erasure of misdeeds
through ancient favor;
and, through all that, what the two writers write for me:
blameless acts,
which no heart had thought,
no tongue had uttered,
and no limb had undertaken,
rather, as Thy bestowal of bounty upon me
and the beneficence of Thy benefaction toward me
O God,
bless Muhammad and his Household,
make me love
what Thou hast approved for me,
make easy for me
what Thou hast sent down upon me,
purify me of the defilement
of what I have sent ahead,
erase the evil
of what I have done beforehand,
let me find the sweetness
of well-being,
let me taste the coolness
of safety,
and appoint for me
a way out from my illness to Thy pardon,
transformation of my infirmity into Thy forbearance,
escape from my distress to Thy refreshment,
and safety from this hardship in Thy relief!
Thou art gratuitously bountiful in beneficence,
ever gracious in kindness,
the Generous, the Giver,
Possessor of majesty and munificence!
Transliteration
WA KAANA MIN DUA'AA-IHEE A'LAY-HIS-SALAAMU ID'AA MARIZ''A AW NAZALA
BIHEE KAR-BUN AW BALEE-YAH
AL-LAAHUM-MA LAKAL-H'AM-DU A'LAA MAA LAM AZAL ATAS'AR-RAFU FEEHEE MIN
SALAAMATI BADANEE
WA LAKAL-H'AM-DU A'LAA MAAA AH'-DATH-TA BEE MIN I'L-LATIN FEE JASADEE
FAMAAA AD-REE YAAA ILAAHEE
AY-YUL-H'AALAY-NI AH'AQ-QU BISH-SHUK-RI LAKA?
WA AY-YUL-WAQ-TAY-NI AW-LAA BIL-H'AM-DI LAKA?
AWAQ-TUS'-S'IH'-H'ATIL-LATEE
HAN-NAA-TANEE FEEHAA T'AY-YIBAATI RIZ-QIK
WA NASH-SHAT'-TANEE BIHAA LIAB-TIGHAAA-I MAR-Z''AATIKA WAFAZ''-LIK
WA QAW-WAY-TANEE MAA'HAA A'LAA MAA WAF-FAQ-TANEE LAHOO MIN T'AAA'TIKA?
AM WAQ-TUL-I'L-LATIL-LATEE MAH'-H'AS'-TANEE BIHAA
WAN-NIA'MI AL-LATEEE AT-H'AF-TANEE BIHAA?
TAKH-FEEFAL-LIMAA THAQULA A'LAA Z'AH-REE MINAL-KHAT'EE-AAT
WA TAT'-HEERAL-LIMAN-GHAMAS-TU FEEHEE MINAS-SAY-YI-AAT
WA TAMBEEHAL-LITANAAWLIT-TAW-BAH
WA TAD'-KEERAL-LIMAH'-WIL-H'AW-BATI BIQADEEMIN-NIA'-MAH
WA FEE KHILAALI D'ALIKA MAA KATABA LEEAL-KAATIBAANI MIN ZAKY-YIL-AA'-MAAL
MAA LAA QAL-BUN FAK-KARA FEEH
WA LAA LISAANUN-NAT'AQA BIH
WA LAA JAARIH'ATUN TAKAL-LAFAT-H
BAL IF-Z''AALAM-MINKA A'LAY
WA IH'-SAANAM-MIN S'ANEEI'KA ILAY
AL-LAAHUM-MA FAS'AL-LI A'LAA MUH'AM-MADIW-WA AAALIH
WA H'AB-BIB ILAY-YA MAA RAZ''EETA LEE
WA YAS-SIR LEE MAAA AH'-LAL-TA BEE
WA T'AH-HIR-NEE MIN DANASI MAAA AS-LAF-T
WAM-HOO A'N-NEE SHAR-RA MAA QAD-DAM-T
WA AW-JID-NEE H'ALAAWATAL-A'AFEEAH
WA AD'IQ-NEE BAR-DAS-SALAAMAH
WAJ-A'L
MAKH-RAJEE A'N I'L-LATEEE ILAA A'F-WIK
WA MUTAH'AW-WALEE A'N S'AR-A'TEEE ILAA TAJAAWUZIK
WA KHALAAS'EE MIN KAR-BEEE ILAA RAW-H'IK
WA SALAAMATEE MIN HD'IHISH-SHID-DATI ILAA FARAJIK
IN-NAKAL-MUTAFAZ''-Z''ILU BIL-IH'-SAAN
AL-MUTAT'AW-WILU BIIAM-TINAAN
AL-WAH-HAABUL-KAREEM
D'OOL-JALAALI WAL-IK-RAAM

Story, - Must be fate

Induction day, the start of my new job I was ushered In to a tiny
office with three other people, when in popped this good looking but
short guy called Stephen he is the office manager of my new retail
position. We all filled out the necessary paperwork and talked about
ourselves, talked about music and activities we like to do. Straight
away me and Stephen had things in common all the time me thinking he's
kinda cute :) we all headed towards the warehouse where he put on a
high vis jacket 4 sizes too big for him it looked like a dress I
couldn't stop smiling and he kept looking at me whilst going through
safety training he realised what I was smiling about. After that day I
didn't see him or talk to him much for a few weeks as I'm pretty shy,
but one weekend there was a leaving do for a guy on my department, I
got to the pub pretty early that day for abit of liquid confidence as
I still didn't know my colegues that well. Then there he was Stephen
walking towards to our table and sat right next to me I was feeling
rather nervous as I didn't know how to act with my manager out of work
but turns out he was very chatty and we had some funny conversations
he brought his twin brother along who at the time was trying to make a
pass at me but I wasn't interested. As the night progressed me and ste
had a few drinks had a dance and a laugh then he kissed me on the
dance floor in a small rock club, by this point I was quite drunk and
a friend had to call me a taxi. The next day all the rumours were
flying about and other managers heard of what happened and warned me
off " stay away from management it's not professional" to be honest
what I do in my spare time has nothing to do with them but I did what
I was told. Months went by when we would chat at work but it was
harmless, then it came to another famous work night out where I
unfortunately got way too drunk and broke my foot falling off a 3ft
stage which I didn't know till morning. My parents came into work with
me the next day with my cast on to proove I broke it, every one
gathered round laughing recalling the night out then Stephen came down
from the office really concerned about me and told my dad "I'll have
to take care of her next time" which I thought was sweet. I was off
work for 6 weeks. When I returned me and Stephen would always have our
in jokes and just have a laugh in general. By this point I had
developed strong feelings for him but I was too afraid to tell him so
I didn't, I confessed to a work mate on halloween that I really liked
him but that was a mistake as this person would tease and embarrass me
every time Stephen walked past.
2 months later came our works Christmas do in a working mans club,
where everyone was taking turns on the karioke, it was Stephens turn
and I ran up behind him and we both started singing, after that he
came up to me asking if I would sing another song then another then
another. When it got to 12pm the whole group made it's way to a night
club. I didn't realise at the time that there was some trouble between
Stephen and another member of staff that night which i thought would
end up in a fight luckily enough they just argued it out and I clocked
Stephen standing by himself so I approached and asked if he was ok
then out of the blue he said " i really like you, I have since we
first met but didn't know how to tell you" I was so happy inside and a
little shocked I just said " me too".
We have been together for 2 years and 2 months and I can't be any happier.
Heres the unbelievable part about 6 months ago we decided our parents
should finally meet, so we went to a carvery for lunch my parents were
already waiting there for us when me Stephen and his mother arrived,
to our shock that they had known each other there entire life and that
my grandma and Stephens grandma were best friends whilst they were
pregnant. They had lost contact when my mom got married. Fate has
brought our families back together.
I had never met Stephen before I started working with him.
Thanks for reading sorry it's long ;)

Story, - My boyfriends bestfriend

Sooo my boyfriend had a party at his house. The music was so loud and
the house was crowded. I decided to go to my boyfriends room but I
found his best friend in there. We started talking and before I knew
it we were kissing. Afterwards I felt really bad so I locked myself in
my bedroom for the whole of Spring break. Josh (my boyfriends
bestfriend) came to visit me. We talked and decided to just forget
about the party. After he left I realised I loved him so I broke up
with my boyfriend. I went to josh's house. We went on a walk together
but david my ex saw us together kissing. He called me words I didn't
know even existed. Everyone in school thought I was a slut. I was so
angry. I spent every break in the school shed with josh doing "it". A
year later we broke up and I moved schools.

Fathwa, - Living with an Elderly Lady - Khalwa?

Question:
I am in a situation where it may be possible for my family and I to
live with my friend�s grandmother who is over 75, and like my mother.
The issue is that there may be long periods of time (though not
overnight) where my young son and I would be alone in the house with
this elderly lady when my wife is out.
Answer:
In the name of Allah, Most Gracious and Merciful
Asslamu alaikum,
There would be nothing wrong with living with your friend�s mother,
given that she is elderly, in the Hanafi school. Rather, if the
intention is also to help take care of an elderly lady, there would be
reward in this.
In the Hanafi school, it is permitted for a man to be alone with an
elderly woman who is no longer attractive (`ajuz shawha'), as long as
there is no fear of the untoward from either side. [Ibn Nujaym,
al-Ashbah wa'l Nadha`ir; Haskafi, al-Durr al-Mukhtar; Ibn Abidin, Radd
al-Muhtar] It is reasonable to consider a lady who is in her 70s to be
'an elderly woman who is no longer attractive'.
As an aside:
It is also not a prohibited seclusion (khalwa muharrama) if the woman
is not elderly but each person remains in a different room of a house,
as long as the abovementioned fear does not exist. [ibid.] However, in
this situation, care and caution must be exercised, and it is a
situation which is not generally considered 'dignified'. A child does
not lift the state of prohibited seclusion.
And Allah alone gives success.

Fathwa, - Sisters Seeing Male Doctors

Question:
If necessity dictates that a Muslimah be examined by a male physician
should or can her husband be present in the examining room? Also I
take from the Maliki madhhab, however since your site limits itself to
Hanafi and Shafii rulings please recount to me the view of both of
these respected madhhab.
Answer:
In the name of Allah, The Most All-Knowing, The Wise
When one genuinely cannot see a doctor of the same sex, then one may
see one of the opposite sex. However, one cannot be alone with them in
a closed room: there needs to be a third person (such as one�s spouse)
present.

Fathwa, - Can I Be Alone With Men To Test Their Eyes?

Question:
I am a sister, who is studying to become an optometrist (i.e. to see
if people need glasses and the health of their eyes), am I allowed to
test men's eyes and be alone in the room with them as I test them?
Answer:
There are, Alhamdulillah, many practicing Muslim women in your
intended field. They find ways around being in unlawful
seclusion--which remains unlawful, such as keeping the door open
enough for people outside to see. If you talk to other practicing
Muslim optometrists serious about the Shariah, you'll see that there
are many ways around these concerns.
And Allah alone gives success.

Fiqh, - Hajj at home

Every day when I go to pick up my kids at our local Islamic school, I
walk past a large photo image of the Ka'bah, surrounded by swarming
white-clothed pilgrims desperate to have their hearts cleansed and
prayers answered by the All-Mighty Allah. I remember when my oldest
daughter was two, she used to point to the picture and say "Ka'bah" in
cute baby language.
She knew what it was, and I felt some pride as a parent that I was off
to the right start raising a good little Muslimah. Year after year,
our children could tell us, yes, Hajj is one of the five pillars of
Islam. But, what does it mean to them? Can it mean anything more than
just a word? As millions of devoted Muslims take to the air, sea and
land, heading to the Holiest sites, what can we as parents do to make
the beauty and purity of Hajj come to life in our homes? Is it
possible for our children to make a connection with this miraculous
annual planetary event?
Living Hajj character at home
If this sounds like something you would like to do, here are some
ideas. Just before Hajj begins, rent or buy one of those videos on
Hajj and sit down as a family and watch it. Watching Hajj will awaken
an emotional response inside everyone, seeing all of those Muslims
together, praying in unison. Your hearts will yearn to be there,
sharing in this incredible pillar of Islam.
Allah Says )what means(:"…And take provisions, but indeed, the best
provision is fear of Allah. And fear Me, O you of
understanding."]Quran 2:197[
Isn't it amazing that the best provision Allah asks pilgrims to take
on Hajj is right conduct? He Almighty didn't' Say "sincere prayer" or
"give the most charity" or "read the entire Quran" or "perform it
perfectly". He Almighty said "right conduct" to those that are wise.
This verse reaffirms many other Prophetic narrations and Quranic
verses that emphasize the importance of character in the life of a
Muslim. For it is within our characters that the sincerity of our
words and intentions comes to life. If we can sit and memorize Quran
for hours and then fail to smile at our neighbor, where is Islam in
our lives? We know our character ultimately defines our faith. So, why
not, during the Hajj, together as a family sit down and pledge to try
to have the character of a pilgrim? Agree not to argue, raise voices
or lose patience. Each day, sit together and discuss character. Let
each person try to identify in him or herself in what way their
character needs improvement )because of course we all have room to
improve(.
For example, the oldest sibling might recognize she is kind of bossy
and unkind to her younger sister. A mother might admit she shouts too
much when her children aren't listening. A father might realize that
he more easily criticizes than compliments. Then, talk about the
character of the Prophet, sallAllahu alayhi wa sallam, especially how
he, sallAllahu alayhi wa sallam, responded in difficult situations.
The Hajj environment truly tests one's patience, with hours of waiting
in the heat, unimaginable crowds of people pressing each other on in a
sea of human bodies. As you discuss, keep in mind this bottom line on
character:
Each person chooses his/her character. No one "makes" a person do or
say anything; like, "Hamza made me angry!" when in fact, a person has
a choice to become angry or not when faced with antagonizing behavior.
Or, "if you didn't fail that test I wouldn't have to shout at you".
Again the logic is lacking. We cannot put the blame of our poor
character choices onto the actions or words of others. This is what
Muslim character is all about. This is why Allah called such people
wise. The Prophet's, sallAllahu alayhi wa sallam, wisdom in these
manners is unparalleled. When people spat on him, he, sallAllahu
alayhi wa sallam, prayed for their salvation. When people insulted
him, he, sallAllahu alayhi wa sallam, kept quiet. It is these actions
that have enabled his, sallAllahu alayhi wa sallam, message to ring
true in the ears of humanity 1400 years after Islam came to be.
Beautiful, shining, humble character. Nothing on Earth can compare. A
Muslim with such character is like a beacon of hope in a world
infected with hate, killing, greed and materialism. The opportunity
Hajj gives us as parents is to focus on our character, and to work
together as a family to improve ourselves.
Forgiveness
Another hope of all pilgrims is to leave Hajj purified and without
sin. Yet, asking Allah's forgiveness is something we can't live
without every day of our lives. Consciously or not, we as humans are
fallible, and require Allah's mercy to have even the slightest hope to
enter Paradise. Like pilgrims, spend a part of each day during Hajj
sitting together as a family and asking for Allah's forgiveness. Ask
aloud for specific things, for your children to hear your faults, so
they realize you are also a slave of Allah. They will learn from this
humility, and turn it on themselves, Allah willing.
Keep up with the pilgrims
Another way to stay connected to the pilgrims is to do a day-by-day
commentary. Each day, follow along on the Hajj journey and discuss the
significance of each part of the pilgrimage. Tracing through the steps
can be meaningful to children, and certainly helps them to have a
better understanding about Hajj and what goes on there. For younger
ones, you can actually set up a make believe Hajj landscape in your
home, and go through the movements together. Take a large men's work
shirt, and dress yourself and children as pilgrims and go on "Hajj".
For older children, deeper discussions about the underlying
significance of Hajj and each act of it are more appropriate. For the
teenagers, have a Hajj gathering for their friends. Prepare an entire
evening about the Hajj, which can include asking them to act it out.
Use Hajj to breakdown divisions within our own communities
Arabs, Converts, Africans, Americans ...how many ways do we group and
segregate our communities? I can honestly say I sadly have witnessed
real anger and bitter, burning emotions fueled by cultural divisions
between Muslims. I heard them straight from the mouths of my students
and witnessed in my classroom the ugly head of racism veer up and
roar. At first I thought the kids were joking, but it was serious
business—the Arabs vs. the Desis. Without encouragement from parents
and peers, these children would not have yet had the life experience
to feel such deep and dividing emotion. Hajj represents one of the
most precious facets of Islam—humans are equal in the eyes of Allah
except for ways only seen by Him. Use this unifying theme of Hajj to
build a sense of brotherhood )and sisterhood( in the hearts of your
children. Talk about skin color, nationalities, and languages as mere
signs of creation. Teach them the beauty of diversity and the rainbow
of humanity that shines brilliantly nowhere else on Earth as it does
on Hajj.

Fiqh, - The principles of Ghusl)taking bath(

A brief summary of the principles of Ghuslis as follows:
First,A Muslim should make his/her intention for purification, then
wash the privateparts. Then make Wudhoo' )ablution( like the Wudhoo'
done for prayer, then pour water on hisright side, then the left side.
Then water should be poured on his head,covering the entire body with
water. It is also reported in the Sunnah )narrations of the Prophet
Muhammad( that washing the feet should be delayed until the end of the
Ghusl.
It is reported onthe authority of Aa'ishahwho said that theMessenger
of Allaahwhen performingGhusl from Janaabah )ritual impurity(, used to
wash his hands, then wash his private parts with hisleft hand. After
that he performed Wudhoo' like that for prayer. Next, he took
somewater and ran his fingers in the roots of his hair until he used
three handfulsof water on his head. He would then go on pouring water
on the rest of his bodyand wash his legs. ]Muslim[
1. The person taking a bath should first of all wash both hands up to
the wrists, and then wash the private parts. The hands and private
parts should be washed irrespective of whether there is any impurity
on them or not. Both these have to be washed under all conditions.
Thereafter, any impurity found on the rest of the body should be
washed. Then make Wudhoo'. If one is sitting on a stool or stone while
bathing, then the feet should also be washed when making Wudhoo'. But
if one is sitting in a place where the water accumulates and he will
have to wash the feet again after completing the Ghusl, then the
entire Wudhoo' should be made but the feet should not be washed.
After performing Wudhoo', pour water on the head three times.
Thereafter pour water over the right and left shoulders three times
each in such a way that water reaches the entire body. Thereafter move
from this place and go to a clean spot and wash the feet. If the feet
were washed when making Wudhoo' there will be no need to wash them
again.
2. Whilst pouring water over the body the first time, rub the body
well so that water reaches everywhere properly and no place remains
dry.
3. The above method of Ghusl is according to the Sunnah. Some of the
items explained above are Fardh )obligatory( without which Ghusl will
not be complete and the person will remain impure. Some other items
are Sunnah )recommended but not obligatory(. Observing them entails
reward, and by not carrying them out, Ghusl will still be complete.
The Fardh acts are only three:
)a( To gargle the mouth in such a way that water reaches everywhere.
)b( To wash the nose up to the soft bone.
)c( To pour water over the entire body.
4. While bathing, one should not face the Qiblah )direction of the
Ka'bah(. Too much water should not be used, nor should so little be
used that one is unable to wash thoroughly. The bath should be taken
at such a place that no one can see the bather. One should not talk
while bathing; he should cover himself up first and then wash the
feet.
5. If the bathing place is secluded where no one can see, then it is
permissible to bathe naked, irrespective of whether one is standing or
sitting and irrespective of whether the roof is covered or not.
However, it is better to sit and bathe because there is more modesty
in this. To expose the body from the navel to the knees before anyone
is a sin. Many women bath completely naked in the presence of other
women. This is a very evil and shameful act.
6. Even if an area equal to a hair's breadth is left dry, Ghusl will
not be complete. In the same way, if one forgets to gargle the mouth
or wash the nose, Ghusl will not be complete.
7. If a woman pours water on her head three times, that will be
sufficient and she does not need to undo the braids. This is based on
the Hadeeth )narration( ofUmm Salamah. It is narrated that she asked
the Prophet: "I am a woman with braided hair; should I undo it when
doing Ghusl for Janaabah?" Heanswered:"No, rather it will be
sufficient for you to pour three handfuls of water on your head, then
pour water over yourself and you will be purified."]Muslim[.Unless the
Ghusl is after the menses, then she has to undo the braids and wash
her hair thoroughly.

Fiqh, - Giving gifts in Islam

Gift-giving is one of the good manners that maintains and strengthens
relations between the giver and the recipient. It is one of the acts
that Prophet Muhammadrecommended us-Muslims- to do.
Al-Bukhaarinarrated that 'Aa'ishahsaid: "The Messenger of Allaahused
to accept gifts and reward people for giving them."
The phrase: "Reward people for giving them," means giving the giver
)at a later time( something of equal value at least in return.
This Hadeeth )narration( indicates that accepting gifts and giving
something of equal value )or more( to the giver is the way of the
Prophet.
The Prophetenjoined responding in kind to favours, as he said in an
authentic narration:"Whoever does you a favour, respond in kind, and
if you cannot find the means of doing so, then keep praying for him
until you think that you have responded in kind."]Abu Daawood[
"Whoever does you a favour," means, whoever treats you kindly in word
or deed or by gifting you.
"Respond in kind," means to treat him kindly just as he has treated you kindly.
"If you cannot find the means of doing so" means if you do not have the money.
"Until you think that you have responded in kind" means, repeatedly
supplicate for him until you think that you have rewarded him his due.
One of the Du'aa' forms that one can say is 'Jazaaka Allaahu khayran'
)may Allaah reward you with good(. At-Tirmithinarrated that Usaamah
Ibn Zaydsaid: The Messenger of Allaahsaid: "Whoever has a favour done
for him and says 'Jazaak Allaahu khayran' has done his utmost to thank
him." ]At-Tirmithi[
"Done his utmost to thank him," means that he has done his utmost to
express his gratitude, because he has acknowledged his shortcomings
and that he is unable to reward and thank him enough, so he refers the
matter to Allaah, to reward him in the best manner. It is said that:
"If you are unable to give him back in kind, then speak at length
thanking him and supplicating for him." ]Tuhfat Al-Ahwathi[
The Permanent Committee )a supreme Islamic judicial authority inSaudi
Arabia, was asked a similar question( and replied as follows:
"There is nothing wrong with accepting it )an amount of money as a
gift(, without you )the recipient( longing for that, and you can
respond in kind if you are able to with an appropriate gift, or you
can supplicate for him, because the Prophetsaid: "Whoever does you a
favour, respond in kind … )the above-mentioned Hadeeth(." ]Fataawa
Al-Lajnah Al-Daa'imah[
Difference between charity and gift-giving
Charity is given to the poor and the needy to meet their needs, and is
done with the intention of seeking the Pleasure of Allaah. Its
intention is not limited to a specific person; rather it is given to
any poor or needy one.
On the other hand, a gift is not necessarily given to a poor person,
rather it may be given to rich or poor; the intention is to show
friendship and to honour the recipient.
Both of them – charity and gift-giving – are righteous deeds for which
a person will be rewarded )and please his Lord(, but which is better?
Ibn Taymiyahstated that Sadaqah )charity( is that which is given for
the sake of Allaah as an act of worship, without intending to give it
to a specific person and without seeking anything in return, rather it
is given for charitable causes, such as to the needy. A gift is given
with the intention of honouring a specific person, either because the
recipient is your friend whom you love, or because you want something
in return.
Hence, the Prophetused to accept gifts and reward people for them, so
that no one could remind him of their favours, but he did not accept
the "refuse" of people that they gave to purify themselves of sins,
namely charity. He did not accept charity for this and other reasons.
Once this is understood, then charity is better, but there is a sense
in which a gift is better than charity, such as giving a gift to the
Messenger of Allaahduring his lifetime out of love for him. Also,
gifts which a person gives to a relative in order to uphold the ties
of kinship or to a brother in Islam may be better than charity.
Based on this, giving to one of your relatives may be better than
giving charity, because it is more befitting to uphold the ties of
kinship. The same may apply if you give a gift to a friend of yours,
because that will strengthen the bonds of love between you. The
Prophetsaid:"Exchange gifts, as that will lead to increasing your love
to one another."]Al-Bukhaari[
What the Hadeeth means is that giving gifts may generate and increase love.
To sum up, gifting vs. giving charity is dependent on the situation
but, in principle, spending in charity takes precedence.

Dought & clear, - He forgot and said Allaahu akbar instead of Sami’aAllaahu liman hamidah.

A man said Allaahu akbar instead of Sami'a Allaahu liman hamidah when
standing up after bowing. What should he do?.
Praise be to Allaah.
Saying Sami'a Allaahu liman hamidah, for both the imam and the one who
is praying alone, is one of the obligatory parts of prayer, according
to the correct opinion, as was stated in the answer to question no.
43574.
The one who forgets to say that and does not say anything, or says
Allaahu akbar instead of that, and remembers whilst he is still
praying, should do the two prostrations of forgetfulness before saying
the salaam.
The basic principle is that the one who forgets an obligatory part of
prayer or says a prescribed phrase – such as Allaahu akbar – in the
wrong place, should do the prostration of forgetfulness.
It says inDaleel al-Taalib: The prostration of forgetfulness is
required if one adds a bow or prostration or standing or sitting, even
if it is as long as the sitting between the two prostrations, or he
says the salaam before completing the prayer, or he makes a mistake in
recitation that alters the meaning, or he omits an obligatory part.
And Allaah knows best.

Dought & clear, - Reasons for doing the prostration of forgetfulness.

When is it prescribed for a worshipper to do the prostration of forgetfulness?.
Praise be to Allaah.
By the mercy of Allaah to His slaves, as one of the beauties of this
perfect religion, Allaah has prescribed that His slaves may make up
for shortcomings and mistakes that they make in their worship and
cannot avoid completely, by performing supererogatory (naafil) acts of
worship, praying for forgiveness and so on.
One of the things that Allaah has prescribed for His slaves to make up
for shortcomings that may occur in their prayer is the prostration of
forgetfulness, but it is only prescribed to make up for certain
things; it does not make up for everything nor is it prescribed for
everything.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked about
the reasons for doing the prostration of forgetfulness, and he replied
as follows:
The prostration of forgetfulness in prayer is generally prescribed for
three reasons:
1-Doing something extra
2-Omitting something
3-Being uncertain
Doing something extra: for example, doing an extra bow (rukoo'),
prostration (sujood), standing or sitting.
Omitting something: such as omitting an essential part of the prayer,
or omitting one of the obligatory parts of the prayer.
Being uncertain: such as when a person is not sure how many rak'ahs he
has prayed, whether it was three or four, for example.
In the case of doing something extra, if a person adds something to
his prayer – bowing, prostrating, standing or sitting – deliberately,
then his prayer becomes invalid, because when he added it, that means
that he did not do the prayer in the manner ordained by Allaah and His
Messenger(peace and blessings of Allaah be upon him). The
Prophet(peace and blessings of Allaah be upon him) said: "Whoever does
an action that is not part of this matter of ours (i.e., Islam), will
have it rejected." Narrated by Muslim, 1718.
But if he did that extra thing by mistake, then his prayer is not
invalidated, but he should do the prostration of forgetfulness after
saying the salaam. The evidence for that is the hadeeth of Abu
Hurayrah (may Allaah be pleased with him) who said that when the
Prophet(peace and blessings of Allaah be upon him) said the salaam
after two rak'ahs in one of the two afternoon prayers, either Zuhr or
'Asr, and they told him about that, he(peace and blessings of Allaah
be upon him) did the rest of the prayer, then he said the salaam, then
he prostrated twice (the prostration of forgetfulness) after saying
the salaam. Narrated by al-Bukhaari, 482; Muslim, 573.
And Ibn Mas'ood (may Allaah be pleased with him) narrated that the
Prophet(peace and blessings of Allaah be upon him) led them in praying
Zuhr and he prayed five rak'ahs. When he had finished it was said to
him: "Has something been added to the prayer?"
He said: "Why are you asking that?"
They said: "You prayed five (rak'ahs)."
So he turned towards the qiblah and prostrated twice. Narrated by
al-Bukhaari, 4040; Muslim, 572.
In the case of omitting something, if a person omits one of the
essential parts of the prayer, one of the following two scenarios must
apply:
Either he remembers it before he reaches the same point in the
following rak'ah, so he has to go back and do that essential part of
the prayer and whatever came after it,
Or he does not remember it until he reaches the same point in the
following rak'ah, in which case the following rak'ah takes the place
of the one in which he omitted that essential part, and he should make
up the invalid rak'ah.
In either of these two cases, he should do the prostration of
forgetfulness after saying the salaam.
For example: a man stood up after doing the first prostration of the
first rak'ah and did not sit or do the second prostration. When he
started to recite Qur'aan he remembers that he had not done the second
prostration or sat between the two prostrations. In that case he
should go back and sit as between the two prostrations, then
prostrate, then stand up and do whatever is left of his prayer, and do
the prostration of forgetfulness after saying the salaam.
An example of one who did not remember until after he reached the same
point in the following rak'ah is a man who stood up following the
first prostration in the first rak'ah and did not do the second
prostration or sit between the two prostrations, but he did not
remember that until he sat between the two prostrations in the second
rak'ah. In this case he should make the second rak'ah the first
rak'ah, and add another rak'ah to his prayer, then say the salaam then
do the prostration of forgetfulness.
Omitting an obligatory part of the prayer – such as if he omits an
obligatory part and moves on to the next part of the prayer. For
example, he forgets to say Subhaan Rabbiy al-A'la (Glory be to my Lord
Most High) and he does not remember until he has got up from
prostrating. In this case he has omitted an obligatory part of the
prayer by mistake, so he should carry on with his prayer then do the
prostration of forgetfulness before saying the salaam, because when
the Prophet(peace and blessings of Allaah be upon him) omitted the
first tashahhud he carried on with his prayer and did not go back and
repeat anything, then he did the prostration of forgetfulness before
saying the salaam.
In the case of being uncertain, such as if a person is not sure if he
has done something extra or omitted something, e.g., he is not sure
whether he has prayed three rak'ahs or four, one of the following two
scenarios must apply:
Either he thinks that one or the other is more likely to be case,
whether it is doing more or omitting something, in which case he
should proceed on the basis of what he thinks is more likely to be the
case, complete his prayer accordingly, then do the prostration of
forgetfulness after saying the salaam;
Or neither appears more likely to be the case, so he should proceed on
the basis of what is certain, namely the lesser amount, and complete
his prayer accordingly, then do the prostration of forgetfulness
before saying the salaam.
For example: a man prays Zuhr then he is not sure whether he is
praying the third or fourth rak'ah, but he thinks it more likely that
it is the third. So he should pray another rak'ah, then say the
salaam, then do the prostration of forgetfulness.
An example of when neither seems to him more likely to be the case is
when a man is praying Zuhr and is not sure whether he is in the third
rak'ah or the fourth, and neither seems to him more likely to be the
case. In that case he should proceed on the basis of what is certain,
which is the lesser amount. So he should regard it as the third
rak'ah, then do another rak'ah and do the prostration of forgetfulness
before saying the salaam. Thus it becomes clear that this should be
done before the salaam if you have omitted one of the obligatory parts
of the prayer or if you are not sure how many rak'ahs you have done,
and neither of the two choices seems more likely to be the case. And
it should be done after the salaam if you have added something extra
to the prayer or you are not certain but one of the two choices seems
more likely to be the case.
And Allaah is the Source of strength.

Dought & clear, - If he does the prostration of forgetfulness after the salaam, should he recite the tashahhud and say salaam again?.

If I do the prostration of forgetfulness after saying the salaam at
the end of the prayer, do I have to recite the tashahhud and say
salaam again?.
Praise be to Allaah.
If a person does the prostration of forgetfulness after the salaam,
then he has to say the salaam again, but he does not have to recite
the tashahhud again.
al-Bukhaari (482) and Muslim (573) narrated that Muhammad ibn Sireen
said: Abu Hurayrah (May Allaah be pleased with him) said: The
Messenger of Allaah(peace and blessings of Allaah be upon him) led us
in one of the afternoon prayers, either Zuhr or 'Asr, and he said the
tasleem after two rak'ahs. Then he went to a plank in the qiblah of
the mosque and leaned against it, looking angry. Among the people were
Abu Bakr and 'Umar, but they were too afraid to speak. The people left
quickly, saying that the prayer had been shortened. Then Dhu'l-Yadayn
stood up and said: O Messenger of Allaah, has the prayer been
shortened or did you forget? The Prophet(peace and blessings of Allaah
be upon him) looked to his right and his left, then he said: "What did
Dhu'l-Yadayn say?" They said: He is right, you only prayed two
rak'ahs. So he prayed two more rak'ahs and said the tasleem, then he
said takbeer and prostrated, then he said takbeer and sat up, then he
said takbeer and prostrated, then he said takbeer and sat up. It was
narrated that 'Imraan ibn Husayn said: Then he said the tasleem.
Muslim (574) narrated from 'Imraan ibn Husayn (may Allaah be pleased
with him) that the Messenger of Allaah(peace and blessings of Allaah
be upon him) prayed 'Asr and said the tasleem after three rak'ahs,
then he went into his house. A man called al-Khirbaaq, who had long
arms, stood up and said: O Messenger of Allaah! And he told him what
he had done. He came out looking angry, dragging his cloak, and when
he reached the people he said: "Is this one telling the truth?" They
said: Yes. So he prayed one rak'ah, then he said the tasleem, then he
prostrated twice, then he said the tasleem.
Shaykh Muhammad ibn Saalih ibn 'Uthaymeen (may Allaah have mercy on him) said:
If the prostration comes after the salaam, then he has to say the
salaam, then prostrate twice, then say the salaam.
But does he have to recite the tashahhud?
There is a difference of opinion among the scholars concerning this,
but the correct view is that he does not have to say the tashahhud.
End quote.
Fataawa Ibn 'Uthaymeen(14/74).
The Standing Committee was asked: Should tashahhud be recited after
the prostration of forgetfulness or not, whether one does the
prostration of forgetfulness before the salaam or after?
They replied:
It is not prescribed to recite the tashahhud after the prostration of
forgetfulness if it is done before the salaam, without a doubt. If it
is done after the salaam then there is a difference of opinion among
the scholars, but the more correct view is that it is not prescribed
because it is not mentioned in the saheeh ahaadeeth.

Imam Hassan Askari (as) and helping poor:

The Abbasids court poet Abu Yousef says: "My hard life, coupled with
the birth of a son in this state of poverty, made me write a plea to
the Abbasid government for financial help, but I was spurned.
When I got disappointed I remembered the Holy Prophet Muhammad's
(peace be upon him and his pure progeny) descendant Imam Hassan Askari
(as). I went to him. I hesitated in informing him of my problem, for I
feared that he might not help me because of my reputation as the court
poet of the Abbasids.
I wandered around the Imam Hassan Askari's (as) house for sometime,
before knocking at his door. The door opened and to my surprise a
companion of Imam Hassan Askari (as) came out and put in my hand a
purse, saying: 'Take these 400 dirhams. My master says cover the
expenses of your newborn child with this amount. May God bless you and
the child.'"
Abu Yousef said: "I was astounded. I had neither met him as yet nor
disclosed the request I entertained at heart, and here I was given the
money. I thanked Allah (SWT) for blessing the earth with the presence
of such great and generous person.