Sunnah | The Blessed Lifestyle

Prohibition of Lowering one’s garment below the ankles

2016-02-04T00:00:00.000+06:00

[From Jamiat.org]

I wanted to ask a few questions regarding the importance of making sure the ankles are always showing.

1) Is the Hadith which, commands all believing men to do this sahih?

2) If salah is performed with the ankles covered then the salah is valid, but makruh?

3) If someone does not show their ankles or lift their garment then this is a sign of pride, and will be sinful for every second (literally) until he pulls up his garment?

4) If his garment is loose, and falls down without his knowing like when he’s at work, so he’s always adjusting is he still sinful? Also providing he has intention to make adjustments to all his trousers and pyjamas?

( Questions published as received)

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.
Assalāmu ῾alaykum wa Rahmatullāhi Wabarakātu

Question 1

In principle, the wearing of one’s trouser or garment below the ankles is strictly prohibited. Nabī (ﷺ) is reported to have said in the following Ahadith; all of which are Sahih (authentic).

Hadith 1

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ “‏ لاَ يَنْظُرُ اللَّهُ يَوْمَ الْقِيَامَةِ إِلَى مَنْ جَرَّ إِزَارَهُ بَطَرًا ‏”‏‏.‏

Hazrat Abu Huraira Radiallahu anhu narrated :
Allah’s Messenger (ﷺ) said, “Allah will not look, on the Day of Resurrection, at a person who drags his Izar (behind him) out of pride and arrogance.
[Bukhari: 5788, Muslim: 48]Grade: Sahih

Hadith 2

حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا سَعِيدُ بْنُ أَبِي سَعِيدٍ الْمَقْبُرِيُّ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ “‏ مَا أَسْفَلَ مِنَ الْكَعْبَيْنِ مِنَ الإِزَارِ فَفِي النَّارِ ‏”‏‏.‏

Hazrat Abu Huraira(Radiallahu Anhu) narrated:
The Prophet (ﷺ) said, “The part of an Izar which hangs below the ankles is in the Fire.” [Bukhari: 5787, Ibn Majah: 3573]
Grade : Sahih

Hadith 3

حَدَّثَنَا هَنَّادُ بْنُ السَّرِيِّ، حَدَّثَنَا حُسَيْنٌ الْجُعْفِيُّ، عَنْ عَبْدِ الْعَزِيزِ بْنِ أَبِي رَوَّادٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ “‏ الإِسْبَالُ فِي الإِزَارِ وَالْقَمِيصِ وَالْعِمَامَةِ مَنْ جَرَّ مِنْهَا شَيْئًا خُيَلاَءَ لَمْ يَنْظُرِ اللَّهُ إِلَيْهِ يَوْمَ الْقِيَامَةِ ‏”‏ ‏.

Hazrat Abdullah ibn umar (Radiallahu Anhu) narrated:
The Prophet (ﷺ) said: Hanging down is in lower garment, shirt and turban. If anyone trails any of them conceitedly, Allah will not look at him on the Day of Resurrection. [Abu Dawud: 4094, Nasa’i: 8/208]
Grade : Narrated by Imaam Abu Dawud with a Sahih chain.

Hadith 4

عَنْ أَبِي جُرَىٍّ، جَابِرِ بْنِ سُلَيْمٍ قَالَ …..قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم :
وَارْفَعْ إِزَارَكَ إِلَى نِصْفِ السَّاقِ فَإِنْ أَبَيْتَ فَإِلَى الْكَعْبَيْنِ وَإِيَّاكَ وَإِسْبَالَ الإِزَارِ فَإِنَّهَا مِنَ الْمَخِيلَةِ وَإِنَّ اللَّهَ لاَ يُحِبُّ الْمَخِيلَةَ ‏”‏ ‏.

Hazrat AbuJurayy Jabir ibn Salim al-Hujaymi(Radiallahu Anhu) narrated:
The Prophet (ﷺ) said: Have your lower garment halfway down your shin; if you cannot do it, have it up to the ankles. Beware of trailing the lower garment, for it is conceit and Allah does not like conceit. [Abu Dawud: 4084, Tirmizi: 2722]
Grade : Imam Abu Dawud narrated with Isnad e Sahih(Authentic Chain)
Imam Tirmizi said: Hasan ,Sahih.

Hadith 5

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبَانُ، حَدَّثَنَا يَحْيَى، عَنْ أَبِي جَعْفَرٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ بَيْنَمَا رَجُلٌ يُصَلِّي مُسْبِلاً إِزَارَهُ إِذْ قَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ اذْهَبْ فَتَوَضَّأْ ‏”‏ ‏.‏ فَذَهَبَ فَتَوَضَّأَ ثُمَّ جَاءَ ثُمَّ قَالَ ‏”‏ اذْهَبْ فَتَوَضَّأْ ‏”‏ ‏.‏ فَذَهَبَ فَتَوَضَّأَ ثُمَّ جَاءَ فَقَالَ لَهُ رَجُلٌ يَا رَسُولَ اللَّهِ مَا لَكَ أَمَرْتَهُ أَنَّ يَتَوَضَّأَ فَقَالَ ‏”‏ إِنَّهُ كَانَ يُصَلِّي وَهُوَ مُسْبِلٌ إِزَارَهُ وَإِنَّ اللَّهَ تَعَالَى لاَ يَقْبَلُ صَلاَةَ رَجُلٍ مُسْبِلٍ إِزَارَهُ ‏”

Hazrat Abu Hurairah (Radiallahu Anhu) narrated:
while a man was praying letting his lower garment trail, the Messenger of Allah (ﷺ) said to him: Go and perform ablution. He, therefore, went and performed ablution and then returned. He (the prophet) again said: Go and perform ablution. He again went, performed ablution and returned. A man said to him (the prophet): Messenger of Allah, why did you order him to perform ablution? He said: he was praying with lower garment trailing, and does not accept the prayer of a man who lets his lower garment trail. [Abu Dawud: 638]
Grade: Imam Abu Dawud ( Hasan ,Sahih on the condition of Imam Muslim)

حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنِ الْعَلاَءِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِيهِ، قَالَ سَأَلْتُ أَبَا سَعِيدٍ الْخُدْرِيَّ عَنِ الإِزَارِ، فَقَالَ عَلَى الْخَبِيرِ سَقَطْتَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ إِزْرَةُ الْمُسْلِمِ إِلَى نِصْفِ السَّاقِ وَلاَ حَرَجَ – أَوْ لاَ جُنَاحَ – فِيمَا بَيْنَهُ وَبَيْنَ الْكَعْبَيْنِ مَا كَانَ أَسْفَلَ مِنَ الْكَعْبَيْنِ فَهُوَ فِي النَّارِ مَنْ جَرَّ إِزَارَهُ بَطَرًا لَمْ يَنْظُرِ اللَّهُ إِلَيْهِ ‏”‏ ‏.‏

Hazrat Ala Bin Abdur Rahman(Radiallahu Anhu) narrated:
I asked Abu Sa’id al-Khudri about wearing lower garment. He said: You have come to the man who knows it very well. The Messenger of Allah (ﷺ) said: The way for a believer to wear a lower garment is to have it halfway down his legs and he is guilty of no sin if it comes halfway between that and the ankles, but what comes lower than the ankles is in Hell. On the day of Resurrection. Allah will not look at him who trails his lower garment conceitedly. [Abu Dawud: 4093]
Grade: Narrated by Abu dawud with a Sahih chain.

حَدَّثَنِي أَبُو الطَّاهِرِ، حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي عُمَرُ بْنُ مُحَمَّدٍ، عَنْ عَبْدِ اللَّهِ بْنِ، وَاقِدٍ عَنِ ابْنِ عُمَرَ، قَالَ مَرَرْتُ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم وَفِي إِزَارِي اسْتِرْخَاءٌ فَقَالَ ‏”‏ يَا عَبْدَ اللَّهِ ارْفَعْ إِزَارَكَ ‏”‏ ‏.‏ فَرَفَعْتُهُ ثُمَّ قَالَ ‏”‏ زِدْ ‏”‏ ‏.‏ فَزِدْتُ فَمَا زِلْتُ أَتَحَرَّاهَا بَعْدُ ‏.‏ فَقَالَ بَعْضُ الْقَوْمِ إِلَى أَيْنَ فَقَالَ أَنْصَافِ السَّاقَيْنِ ‏.‏

Hazrat Ibn Umar(RA) reported:
I happened to pass before Allah’s Messenger (may peace be upon bin) with my lower garment trailing (upon the ground). He said: ‘Abdullah, tug up your lower garment,, I tugged it up, and he again said: Tug it still further, and I tugged it still further and I went on tugging it afterward, whereupon some of the people said: To what extent? Thereupon he said: To the middle of the shanks.[Muslim: 2086]
Grade: Sahih

Question 2

The prohibition of wearing long trousers that go below the ankles is not restricted to Salah but applies at all times
In principle, Makruh refers to those things by which Salah does not become Faasid(nullified),but less thawaab (reward) is attained and a sin is comitted. Hence having ones garment below the ankles is not a prerequisite of Salah rather its an undesirable act. Hence Salah will still be valid as long as the Faraiz of Salah has been observed . [1]
Sayyiduna ibn Mas’ood (Radhiall’aahu Anhu) is reported to have said that a person performing Salah in such conditions is out of the protection of Allah Ta’ala. (Fathul Baari vol.10 pg.210)

Question 3

Wearing pants below the ankles is impermissible and is sinful whether out of pride or not. This is supported by the following Hadith: [2]
Rasulullah (ﷺ) says:

وإياك وإسبال الإزار فإنها من المخيلة وإن الله لا يحب المخيلة
سنن أبى داود ج 2 / ص 208,سعيد))
Refrain from prolonging the garments below the ankles, for verily prolonging the garment below the ankles is frompride

In the above Hadith Rasulullah (ﷺ) explains to us that merely the act of covering the ankles itself is an act of pride and arrogance. [3]
From the above hadith two aspects are understood:

Pride
Replicating the proud

Just as pride is loathed, likewise to imitate the proud is also prohibited, whether one does it unintentionally or not.
However, one is advised to hem his garments above the ankles and follow the injunctions of Shariah at any instance. If one’s trouser tends to fall all the time and finds difficulty in adjusting it, he will not be sinful.

Consider the following hadith:

حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِيهِ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏”‏ مَنْ جَرَّ ثَوْبَهُ خُيَلاَءَ لَمْ يَنْظُرِ اللَّهُ إِلَيْهِ يَوْمَ الْقِيَامَةِ ‏”‏‏.‏ قَالَ أَبُو بَكْرٍ يَا رَسُولَ اللَّهِ إِنَّ أَحَدَ شِقَّىْ إِزَارِي يَسْتَرْخِي، إِلاَّ أَنْ أَتَعَاهَدَ ذَلِكَ مِنْهُ‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ لَسْتَ مِمَّنْ يَصْنَعُهُ خُيَلاَءَ ‏”‏‏.‏

Narrated by Hazrat Abdullah bin `Umar(RA):
The Prophet (ﷺ) said Allah will not look, on the Day of Resurrection at the person who drags his garment (behind him) out of conceit. On that Abu Bakr said, “O Allah’s Messenger (ﷺ)! One side of my Izar hangs low if I do not take care of it.” The Prophet (ﷺ) said, ‘You are not one of those who do that out of conceit.”

And Allāh Ta῾āla Knows Best
Wassalāmu ῾alaykum
Jibran Kadarkhan
Student Dārul Iftā
Mauritius
Checked and Approved by:
Mufti Ebrahim Desai
[1]  قَالَ ابْنُ حَجَرٍ: يُكْرَهُ بِاتِّفَاقِ الْعُلَمَاءِ تَنْزِيهًا ضَمُّ شَعْرِهِ وَثِيَابِهِ فِي الصَّلَاةِ (مرقاة المفاتيح, ج 2, ص 718: دار الفكر)
  اتَّفَقَ الْعُلَمَاءُ عَلَى النَّهْيِ عَنِ الصَّلَاةِ وَثَوْبُهُ مُشَمَّرٌ أَوْ كُمُّهُ أَوْ نَحْوُهُ أَوْ رَأْسُهُ مَعْقُوصٌ أَوْ مَرْدُودٌ شَعْرُهُ تَحْتَ عِمَامَتِهِ أَوْ نَحْوُ ذَلِكَ فَكُلُّ هَذَا مَنْهِيٌّ عَنْهُ بِاتِّفَاقِ الْعُلَمَاءِ وَهُوَ كَرَاهَةُ تَنْزِيهٍ فَلَوْ صَلَّى كَذَلِكَ فَقَدْ أَسَاءَ وَصَحَّتْ صَلَاتُهُ (صحيح مسلم بشرح النووي, ج 2, ص 445: دار الفوائد)
والكعب عند جمهور الفقهاء هو: العظم الناتئ عند ملتقي الساق والقدم (الموسوعة الفقهية الكويتية, ج 34, ص 259)
    حَدَّثَنَا قُتَيْبَةُ قَالَ: حَدَّثَنَا أَبُو الأَحْوَصِ، عَنْ أَبِي إِسْحَاقَ، عَنْ مُسْلِمِ بْنِ نُذَيْرٍ، عَنْ حُذَيْفَةَ قَالَ: أَخَذَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِعَضَلَةِ سَاقِي، أَوْ سَاقِهِ، فَقَالَ: «هَذَا مَوْضِعُ الإِزَارِ، فَإِنْ أَبَيْتَ فَأَسْفَلَ، فَإِنْ أَبَيْتَ فَلَا حَقَّ لِلإِزَارِ فِي الكَعْبَيْنِ» : هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ رَوَاهُ الثَّوْرِيُّ، وَشُعْبَةُ، عَنْ أَبِي إِسْحَاقَ (سنن الترمذي, رقم الترمذي 1783: شركة مكتبة ومطبعة مصطفى البابي الحلبي – مصر)

[2]  حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ أَبِي غِفَارٍ، حَدَّثَنَا أَبُو تَمِيمَةَ الْهُجَيْمِيُّ وَأَبُو تَمِيمَةَ اسْمُهُ طَرِيفُ بْنُ مُجَالِدٍ عَنْ أَبِي جُرَيٍّ جَابِرِ بْنِ سُلَيْمٍ، قَالَ: رَأَيْتُ رَجُلًا يَصْدُرُ النَّاسُ عَنْ رَأْيِهِ، لَا يَقُولُ شَيْئًا إِلَّا صَدَرُوا عَنْهُ، قُلْتُ: مَنْ هَذَا؟ قَالُوا: هَذَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قُلْتُ: عَلَيْكَ السَّلَامُ يَا رَسُولَ اللَّهِ، مَرَّتَيْنِ، قَالَ: لَا تَقُلْ: عَلَيْكَ السَّلَامُ، فَإِنَّ عَلَيْكَ السَّلَامُ تَحِيَّةُ الْمَيِّتِ، قُلْ: السَّلَامُ عَلَيْكَ قَالَ: قُلْتُ: أَنْتَ رَسُولُ اللَّهِ؟ قَالَ: أَنَا رَسُولُ اللَّهِ الَّذِي إِذَا أَصَابَكَ ضُرٌّ فَدَعَوْتَهُ كَشَفَهُ عَنْكَ، وَإِنْ أَصَابَكَ عَامُ سَنَةٍ فَدَعَوْتَهُ، أَنْبَتَهَا لَكَ، وَإِذَا كُنْتَ بِأَرْضٍ قَفْرَاءَ أَوْ فَلَاةٍ فَضَلَّتْ رَاحِلَتُكَ فَدَعَوْتَهُ، رَدَّهَا عَلَيْكَ، قَالَ: قُلْتُ: اعْهَدْ إِلَيَّ، قَالَ: لَا تَسُبَّنَّ أَحَدًا قَالَ: فَمَا سَبَبْتُ بَعْدَهُ حُرًّا، وَلَا عَبْدًا، وَلَا بَعِيرًا، وَلَا شَاةً، قَالَ: وَلَا تَحْقِرَنَّ شَيْئًا مِنَ الْمَعْرُوفِ، وَأَنْ تُكَلِّمَ أَخَاكَ وَأَنْتَ مُنْبَسِطٌ إِلَيْهِ وَجْهُكَ إِنَّ ذَلِكَ مِنَ الْمَعْرُوفِ، وَارْفَعْ إِزَارَكَ إِلَى نِصْفِ السَّاقِ، فَإِنْ أَبَيْتَ فَإِلَى الْكَعْبَيْنِ، وَإِيَّاكَ وَإِسْبَالَ الْإِزَارِ، فَإِنَّهَا مِنَ المَخِيلَةِ، وَإِنَّ اللَّهَ لَا يُحِبُّ الْمَخِيلَةَ، وَإِنِ امْرُؤٌ شَتَمَكَ وَعَيَّرَكَ بِمَا يَعْلَمُ فِيكَ، فَلَا تُعَيِّرْهُ بِمَا تَعْلَمُ فِيهِ، فَإِنَّمَا وَبَالُ ذَلِكَ عَلَيْهِ.. سنن أبي داود4/ 56 : المكتبة العصرية، صيدا بيروت[3] قال ابن العربي لا يجوز للرجل أن يجاوز بثوبه كعبه ويقول لا أجره خيلاء لأن النهي قد تناوله لفظا ولا يجوز لمن تناوله اللفظ حكما أن يقول لا أمتثله لأن تلك العلة ليست في فإنها دعوى غير مسلمة بل إطالته ذيله دالة على تكبره اه ملخصا وحاصله أن الإسبال يستلزم جر الثوب وجر الثوب يستلزم الخيلاء ولو لم يقصد اللابس الخيلاء ويؤيده ما أخرجه أحمد بن منيع من وجه آخر عن بن عمر في أثناء حديث رفعه وإياك وجر الإزار فإن جر الإزار من المخيلة.. فتح الباري شرح صحيح البخاري 10/ 264 دار المعرفة – بيروت
قال الحافظ: وحاصله أن الاسبال يستلزم جر الثوب, وجر الثوب يستلزم الخيلاء ولو لم يقصد اللابس الخيلاء, ويؤيده ما أخرجه أحمد بن منيع من وجه آخر عن ابن غمر فى أثناء حديث رفعه: وإياك وجر الإزار فإن جر الإزار من المخيلة.. شرح النووى 1/ 401 دار ابن رجب
  (فَلَا حَقَّ لِلْإِزَارِ فِي الْكَعْبَيْنِ) أَيْ: لَا تَسْتُرُ الْكَعْبَيْنِ بِالْإِزَارِ، وَالظَّاهِرُ أَنَّ هَذَا هُوَ التَّحْدِيدُ وَإِنْ لَمْ يَكُنْ هَذَا خُيَلَاءً نَعَمْ إِذَا انْضَمَّ أَسْفَلُ عَنْ هَذَا الْمَوْضِعِ بِالْخُيَلَاءِ اشْتَدَّ الْأَمْرُ وَبِدُونِهِ الْأَمْرُ

The Sunnah of Fasting Three Days Every Month

2016-02-02T10:13:00.001+06:00

[From Jamiat.org]

It is Mustahab (preferable) to fast three days of every lunar Month. It is also Mustahab (preferable) to keep the three days fast on the 13^th, 14^th and 15^thof every lunar month respectively. (Maraaqil-Falaah 2/297-298)

The 13^th, 14^th and 15^thfasts of every lunar Month is known as Sawmu Ayyaamul Beedh (the fast of the white days). It was given this name due to the moon being at is fullest and brightest on these days.

Rasoolullah Sallallahu Alaihi Wasallam said to Sayyiduna Abu Zarr Radhiyallahu Anhu: “O Abu Zarr! When you fast three days out of a month, then fast the thirteenth, fourteenth, and fifteenth.” (Tirmidhi)

May Allah Ta’ala grant one and all the ability to revive this noble act into our lives, Ameen.

And Allah Ta’ala Knows Best

Mufti Ebrahim Desai

Dua when seeing someone afflicted by difficulties

2016-01-31T10:20:00.002+06:00

How beautiful are the Duas taught to us by our Nabi (S)! Almost everyday we see someone afflicted by some sort of difficulty; some sickness, troubles, depression, injuries. We should practice reciting this Dua whenever we see someone in any sort of difficulty.

Abu Hurairah رضي اللّه عنـه narrated that, The Messenger of Allaah (ﷺ) said: “Whoever sees an afflicted person then says:

‘All praise is due to Allah who saved me from that which He has afflicted you with, and blessed me greatly over many of those whom He has created', he shall not be struck by that affliction.” [Tirmidhi]

Please note, the Ulama mention that this Dua should be recited softly to make sure the afflicted person doesn't here the words.

Dua for wearing clothes

2013-03-23T11:38:00.001+06:00

Meaning: "All praise is due to Allah (SWT) who has clothed me with these garments and given them to me without any effort and help from my side." [Tabrani (Kitaabud-Dua), Vol. 2, Pg. 979]

May Allah give us the Tawfique to learn, practice and spread the beautiful Sunnahs and Duas taught by our beloved Prophet Muhammad (S).

Sunnahs of Jumuah Day

2013-02-22T10:08:00.001+06:00

Narrated Salman-Al-Farsi: The Prophet (p.b.u.h) said, “Whoever takes a bath on Friday, purifies himself as much as he can, then uses his (hair) oil or perfumes himself with the scent of his house, then proceeds (for the Jumua prayer) and does not separate two persons sitting together (in the mosque), then prays as much as (Allah has) written for him and then remains silent while the Imam is delivering the Khutba, his sins in-between the present and the last Friday would be forgiven.” (Bukhari)

Jummah preparations should begin on Thursday such as clipping the nails, removing of the hair etc (Ihya aul-Uloom, vol. 1, page 161)
To have a bath (Ghusl) (Bukhari, Tirmidhi, Ibn Majah)
To use Miswaak (Ibid)
To use Attar (Perfume) (Ibid). Rasulullah (S) said, "O Muslims! Allah Ta'ala has made this day a day of Eid. So have a bath on this day, whoever has perfume should apply it, and use the Miswaak.“ (Ibn Majah)
To wear nice clothes. (Abu Dawood, Chapter of Ghusl on the day of Jummah)
To walk to the Masjid if possible for every step is a reward of a years Nafl Fast. (Tirmidhi)
One should listen very attentively to the khutba even if one does not understand. One should not speak or even warn another to keep quite while the khutba is in progress.
To try to sit as close as possible to the Imaam. (Ibn Majah, Tirmidhi)
If the Saffs (rows) are already filled, one should not jump over the shoulders of the musallies in order to get to the front. (Abu Dawood)
Read Sura Kahf. Rasulullah (S) said, “Whoever recites Surat al-Kahf on Friday, light shall shine forth for him between the two Fridays.” (Ibn Hajar, Talkhis al- Habir)
Make a lot of Dua. Rasulallah (S) said: "There is such an hour on Friday that if any Muslim makes dua in it, his dua will definitely be accepted.” (Bukhari, Muslim)

Dua During Rain

2012-03-10T15:17:00.001+06:00

Let's learn the Dua to read during rain!

اللَّهُمَّ صَيِّبَاً نَافِعَا

O Allah , do send upon us beneficial rain.

[Bukhaari,Vol1,Pg.140]

Sunnahs When Entering a House

2010-06-05T23:50:00.002+06:00

1. When returning home, upon entering, first greet those in the home with Salaam. Thereafter recite this Dua:

(Abu Dawood)

Trans: O Allah, I ask of you a good entering and a noble leaving. With the name of Allah have we entered and with the name of Allah do we leave and upon Allah have we placed our trust.

2. Anas Radiyallahu Anhu narrates Rasulullah Sallallahu Alaihi wa Sallam said to me: Sonny! When you enter your home, offer Salaam to your family. It will be a blessing for you and the inmates of your home. (Tirmidhi)

3. Abdullah ibne-Bishr Radiyallahu Anhu narrates: I heard Rasulullah Sallallahu Alaihi wa Sallam saying: Do not stand in front of the doors of houses, but stand on either side of the door to seek permission. If you are permitted, enter into the house, otherwise return. (Tabarani, Majma-uz-Zawaid)

4. Abu Hurairah Radiyallahu Anhu narrates that Rasulullah Sallallahu Alaihi wa Sallam said: When one’s sight goes inside the house, then seeking permission is meaningless. (Abu Dawud)

5. Ata ibne-Yasar Rahimahullah narrates that a man asked Rasulullah Sallallahu Alaihi wa Sallam : O Rasulullah Sallallahu Alaihi wa Sallam ! Should I seek permission to enter where my mother lives? He replied: Yes. This man said: Even if I live in the same house with her? Rasulullah Sallallahu Alaihi wa Sallam said: Seek her permission. The man said: I serve her (so I have to go frequently). Rasulullah Sallallahu Alaihi wa Sallam said: Seek her permission; would you like to see her naked? The man said: No. Rasulullah Sallallahu Alaihi wa Sallam said: Well, then seek her permission. (Muatta Imam Malik)

6. Huzail Rahimahullah narrates that Sa’d Radiyallahu Anhu came to the house of Nabi Sallallahu Alaihi wa Sallam, paused and stood in front of the door to seek permission for going in. Rasulullah Sallallahu Alaihi wa Sallam said: Stand this side or that side (lest you gaze fall inside the house). For verily permission is sought, so that you may not look inside. (Abu Dawud)

Some Sunnahs of Social Life

2008-09-24T15:21:00.002+06:00

1. To greet with salaam is one of the great Sunnats for a Muslim. Rasulullah (S) has laid a lot of emphasis on this. It increases love amongst people. salaam should be made to every Muslim whether one knows him or not (Bukhari). salaam is an Islamic right and to know the person is not a requirement.

2. It has been mentioned in the ahadith of Bukhari and Muslim that once Rasulullah (S) passed by a group of children and he made salaam to them, hence we deduce that it is Sunnat to make salaam to children as well.(Muslim‐Vol.2, pg. 214)

3. The Sunnat method of making salaam is that one should say Assalaamu Alaikum verbally . To make salaam with the wave of the hand, the nod of the head or the indication of the finger or to answer to the salaam in this manner is against the Sunnat. If salaam is being made from far then one should make salaam verbally as well as with the hand. (Mishkaat‐Vol.2,pg.399 narrating from Tirmidhi)

4. When meeting a fellow Muslim, then it is Sunnat to shake hands with him after Salaam. Females may shake hands with one another. (Mishkaat‐Vol.2, pg. 401 from Bra’a Ibne A’azib)

5. When joining any gathering, one should sit wherever a place is found. To make others stand up and to sit in their place is Makruh and a sin. (Bukhari, Muslim)

6. When a person comes to meet you move a little even though there is ample place. This is also Sunnat and through it, the one arriving will feel honored. (Zaadut‐taalibeen‐narrating from Baihaqi)

7. If there are three persons together, it is not permissible for two persons from amongst them to engage in any conversation separately without the third person being able to hear. The third person may become suspicious and feel hurt. To hurt the feelings of any Muslim is a great sin. (Muslim‐Vol.2, pg. 219)

8. When going to somebody’s house one should take permission before entering. (Mishkaat pg.401)

9. When yawning, it is Sunnat to prevent it as far as possible. (Bukhari). If the mouth cannot be kept closed despite making an effort to do so, then place the back of the left hand over the mouth. While yawning, any sound should not be allowed to emanate as this is forbidden in the hadith. (Bukhar‐Vol.2, pg.919, Muslim‐Vol.2, pg. 412, 413)

10. When hearing a good name then to regard it as a good omen is Sunnat and to become pleased with this is also Sunnat. to regard anything as a bad omen is strictly prohibited. For instance, when someone sneezes to think that you will not succeed in your work or to regard the cawing of a crow or the sight of a monkey or the hooting of an owl as an indication of an impending calamity is baseless and a result of ignorance and incorrect beliefs. In the same manner to regard someone as a means of bad luck or to regard any day as bad is a very evil act. (Mirqaat‐Vol.9, pg.2, 6. etc)

Sunnats of the Hair

2008-06-28T22:30:00.008+06:00

1. The length of the hair of Rasulullah (S) reached up to the middle of the ear. According to another narration the hair reached up to the ear and yet, in another narration it is mentioned that it reached up to the ear‐lobes. There are also narrations where it is mentioned that the hair was close to the ear‐lobes. (Shamaile Tirmidhi)

2. To keep all the hair upto the ear‐lobes or a little lower is Sunnat. Similarly to shave all the hair off is also Sunnat. If a person wishes to trim his hair, then it should be trimmed equally on all sides.

To keep the front hair of the head long while shortening the back of it, which is known as the “English hair” ( Square cut‐ translator), is not permissible. Similarly to shave part of the head while leaving the rest is not permissible. May Allah Ta’ala protect every Muslim from this.(Behishti Zewar‐ Vol. 11, pg. 115)

3. The command to grow the beard and trim the mustache has been recorded in the Hadith. (Bukhari, Muslim). To trim the beard less than the length of one fist or to shave it off is declared haraam. (Behishti Zewar‐ Vol. 11, pg. 115) May Allah Ta’ala protect every Muslim from this. It is Waajib (compulsory) to keep the beard one fist length, and the length of one fist is established from the Sunnat. (Bukhari‐ Vol. 2, pg. 875)

4. It is Sunnat to trim the mustache as finely as possible. There are severe warnings in the Ahadith for keeping very long mustaches. (Aujazul‐Masalik, Vol. 14)

5. The hair below the navel, armpits, the mustaches,as well as the nails should be cut and kept clean. It is sinful to allow 40 days to pass without doing so. (Behishti Zewar‐ Vol. 11, pg. 116)

6. To wash the hair, oil it and comb it is Sunnat, but a few days should be skipped in‐between, if there is no necessity. (Mishkaat, Bazlul Majhood, commentary of Abu Dawood)

7. When combing the hair start from the right hand side. (Bukhari‐ pg. 61)

8. When combing one’s hair or whenever the need arises to look into the mirror recite the following Dua:

(Hisne Haseen)

Trans: O Allah, as You have beautified my external form, so make my character beautiful as well.

Sunnahs Upon Awakening From Sleep

2008-05-15T22:00:00.005+06:00

1. Immediately upon awakening rub the face and the eyes with both the palms in order to remove the effects of sleep. (Shamaail-e Tirmidhi)

2. When the eyes open in the morning recite this dua:
Translation: "All praise is due to Allah who brought us to life after having granted us death and to Him will we be resurrected." (Bukhari, Abu Dawood, Muslim)

3. When awakening from sleep cleanse the mouth with a Miswaak. (Musnad Ahmad, Abu Dawood pg.8)

4. The use of the Miswaak should be repeated when making Wudhu. Using the Miswaak upon awakening is a separate Sunnah. (Bazlul Majhood,“Commentary of Abu Dawood” Vol.1 pg.35)

5. When wearing one’s trousers, first put on the right leg, then the left one. When putting on a kurta or shirt, first put on the right sleeve and then the left one. The same procedure should be followed when wearing a vest. When wearing a shoe, first put on the right shoe. When removing any garment or shoe, first remove the left, then the right.This is the sunnah method when removing any garment from the body. (Bukhari, Tirmidhi “ the chapter on clothing” and Shamaaile Tirmidhi)

6. Before immersing the hands into any utensils, wash them thrice thoroughly. (Tirmidhi ‐ Vol. 1, pg. 13)

The Recital Of Rasulullah (S)

2008-04-17T19:43:00.002+06:00

1. Ya'laa bin Mamlak Radiyallahu 'Anhu says: "He asked Ummul Mu'mineen Sayyiditina Ummi Salamah Radiyallahu 'Anha about the recital of Rasulullah Sallallahu 'Alayhi Wasallam". She replied: "He recited every word separately and clearly".

Commentary
When Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited he uttered every word distinctly and clearly. Sayyiditina Ummi Salamah Radiyallahu 'Anha may have described this verbally, it may also be possible that she demonstrated the manner in which Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited, where from this explanation is apparent. The commentators on hadith give two explanations. The second explanation seems more appropriate.

2. Qataadah Radiyallahu'Anhu reports: "I inquired from Anas Radiyallahu 'Anhu: 'How was the recital of Rasulullah Sallallahu 'Alayhi Wasallam ?' He replied: 'He recited (The words of madd) with a madd'".

Commentary
The words that are to be recited with madd were recited with a madd (long intonation). This can only be done if one recites steadily, and with care. It is difficult to pronounce the madd if one recites hastily. From this, both things are apparent. One should recite steadily, and recite the madds, where they appear. The commentators of hadith have written that there are laws governing the recital of the rnadd. These are described fully in the books of tajweed. It is necessary to implement them. In our times the Qurraa (Qaaris) stretch the madd so much, overdoing it. Only the things that are done according to its laws and fundamentals are correct. Excess or deficiency are both abhorred.

3. Ummi Salamah Radiyallahu 'Anha reports: "Rasulullah Sallallahu 'Alayhi Wasallam recited every aayah separately. He recited 'Alhamdulillaahi Rabbil 'Aa-lameen' and paused, then recited 'Ar Rahmaanir Raheem' and paused. Then paused after reciting 'Maaliki Yawmiddeen'".

Commentary
Briefly, he recited every aayah distinctly, and with ease. There is a difference of opinion among the Qurraa, that is it afdal (better) to take a breath after the recital of every aayah or not? Maulana Gangohi has written a special booklet 'Raddut Tughyaan fi Awqaafil Qur-aan' in Urdu, which is quite comprehensive. This book is beneficial for the masaa-il of this nature.

4. Abdullah bin Abi Qays Radiyallahu 'Anhu reports: "I inquired from 'Aayeshah Radiyallahu 'Anha about the recital of Rasulullah Sallallahu 'Alayhi Wasallam, did he 'recite softly or audibly? She replied: 'He recited in both ways'. I said: 'Alhamdulillaah, (Praise be to, Allah), who has accorded us easiness in the matter"'. (According to the situation whatever was proper, reciting softly or audibly was adopted).

Commentary
This question, as has been mentioned in the jaami' Tirmidhi, is regarding the recital at the time of tahajjud. Sayyiditina 'Aayeshah Radiyallahu 'Anha replying that he recited both softly, and audibly, may also mean that he recited both tones in the same night.

This is also correct that in one night he recited the entire salaah audibly, and on another night he recited the entire salaah softly. Both are correct, and there is no harm in reciting in both manners. At times it is better to recite audibly, especially where it is intended to persuade others, or it will create strength to recite. Where there is a possibility that one will be troubled, or where it is doubted that this will create pride, it is better not to recite audibly as it is important to consider those present. When sometimes both are of the same nature, then it is advisable to recite in a slightly audible tone. It was the practice of Sayyidina Abubakr Radiyallahu 'Anhu to recite softly in the tahajjud. Sayyidina 'Umar Radiyallahu 'Anhu used to recite audibly. Once Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam passed both at night and witnessed the practices of both. When they attended the noble gathering of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam in the morning Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam discussed this. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallarn said to Sayyidina Abubakr Radiyallahu 'Anhu. "When I passed you, you were reciting softly". He replied: "That great being with whom I was conversing was listening". Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam then said to Sayyidina 'Umar Radiyallahu 'Anhu: "When I passed you, you were reciting loudly". Sayyidina 'Umar Radiyallahu 'Anhu replied: "The intention was to awaken those who were carelessly sleeping, and to keep away the shaytaan". Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam approved the explanations of both, and said to Sayyidina Abubakr Radiyallahu 'Anhu "Raise your voice a little" and to Sayyidina 'Umar Radiyallahu 'Anhu: "Lower your voice a little".

5. Qataadah Radiyallahu 'Anhu narrates that Allah gave to every Nabi that He had sent a beautiful feature and beautiful voice. Your Nabi Sallallahu 'Alayhi Wasallam also had a beautiful feature and a beautiful voice. Rasulullah Sallallhu 'Alayhi Wasallam did not recite in a melodious tone as singers do.

Commentary
Some of the 'ulama take this to mean as singing and reciting, and that it has been prohibited in many ahaadith to recite with a singing tone.

6. Ibn 'Abbaas Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam raised his voice only to the extent, that it might have been possible that if he recited in the house, those in the courtyard might be able to listen".

Commentary
The voice did not reach beyond the courtyard. The reciting of the Qur-aan softly and audibly are both better according to the circumstances. On a correct and suitable occasion, or where for a reason it is desirable to recite audibly, there one should recite audibly. If there exists a fear that it will create show etc., there one should recite softly. The object is that according to circumstances it keeps changing, therefore, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has said the one that recites the Qur-aan audibly is like the one that openly gives sadaqah, and the one who recites softly is like the one who gives sadaqah secretly. Concerning sadaqah, at times it is better to openly reveal the giving of it and at times it is better to conceal it. Circumstances should be taken into consideration, which change from time to time. This rule applies to the reciting of the Qur-aan also.

The Manner of Drinking

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1. Amr ibn Shu’aib radiyallahu anhu relates from his father, and he from his (Amr’s) grandfather, that he said, I had seen Rasoolullah sallallahu alaihe wasallam drinking water whilst standing and also whilst sitting.

Commentary
There are many narrations mentioned wherein Sayyidina Rasoolullah sallallahu alaihe wasallam prohibited the drinking of water whilst standing. A narration of Sayyidina Abu Hurairah radiyallahu anhu is mentioned in Sahih Muslim that Sayyidina Rasoolullah sallallahu alaihe wasallam said, No person should stand and drink water, and if one forgetfully stood and drank it, it should be vomited out. Some ulama have summed both the deed and the prohibition in a few ways. Some ulama are of the opinion that the prohibition came later and repeals the previous law. Some ulama hold the opposite view that the narrations where he stood and drank water repeals the one that prohibits it. According to a well-known saying, the prohibition is not that of a Shar’ee or unlawful nature, but as an etiquette. It is also a blessing and kindness. Ibn Qayyim and others have mentioned the harm that standing and drinking causes. In short, Sayyidina Rasoolullah sallallahu alaihe wasallam standing and drinking shows it being permissible to do so, and that it is not haraam to stand and drink water. It is best not do so, as this is against the recommended practice and one will be committing a makrooh act by doing so.

2. Ibn Abbas radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam drank Zam-zam water while he was standing.

Commentary
Sayyidina Rasoolullah sallallahu alaihe wasallam has prohibited the drinking of water whilst standing. For this reason some ulama have prohibited the drinking of Zam-zam also whilst standing. They say that he drank it whilst standing because of the huge crowds and the rush, or as a concession. The well-known view of the ulama is that Zam-zam is not included in this prohibition. It is better to stand and drink it.

3. Sayyidina Anas ibn Malik radiyallahu anhu relates that Rasoolullah sallallahu alaihe wasallam drank water in three breaths (i.e. in three gulps/sips) and used to say, It is more pleasing and satisfying in this manner.

Commentary
It has been prohibited to drink water in one gulp. The Ulama have written many harmful effects in drinking water in one breath. It especially weakens the muscles and nerves. It is also detrimental for the liver and stomach.

4. Sayyidina Ibn Abbas radiyallahu anhu says, Whenever Rasoolullah sallallahu alaihe wasallam drank water, he drank it in two breaths.

Commentary
In this hadith drinking water in two breaths is intended which apparently seems correct. Sayyidina Ibn Abbas radiyallahu anhu has stated in a hadith of the Prophet sallallahu alaihe wasallam, Do not drink water only in one breath, but drink it in two or three breaths. The minimum number of sips one can take is mentioned in this hadith. Sayyidina Rasoolullah sallallahu alaihe wasallam at times drank water in two sips to show that this was the minimum amount of gulps one could take. Another explanation may be this that in the hadith it meant that two breaths should be taken whilst drinking water. If two breaths are taken whilst drinking water, then all the water will naturally be drunk in three gulps. By this explanation there remains no contradiction between this and the last hadith.

Combing The Hair

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1. Hazrat Aisha (Radiallahu anha) says, "Sayyidina Rasulullah (Sallallahu alaihe wasallam) liked to begin with the right while combing his hair; while performing ablution (wudhu) and when putting on his shoes. (Also in every other deed, he first began with the right then the left).

Commentary
This (beginning from the right) is not confined to the three acts mentioned in this Hadith. Sayyidina Rasulullah (Sallallahu alaihe wasallam) began everything with the right, that is why every other deed' has been added in the translation of the Hadith. The basic rule is, that all those things that reflect dignity and elegance, while putting on these the right is preferred, and when removing them the left is begun with, as when putting on clothes, shoes etc. When one enters the Masjid, one enters with the right foot and leaves with the left foot first, as this is the place of dignity and greatness. Contrary to this, in those things that do not have elegance in them, for instance when entering the toilet.

2. Hazrat Abdullah Mughaffal (Radiallahu anhu) reports, "Sayyidina Rasulullah (Sallallahu alaihe wasallam) prohibited the combing of hair, but allowed it to be does occasionally."

Commentary
Qazi Iyaz says that occasionally means after every three days. In Abu Daud a Hadith has been reported, wherein Sayyidina Rasulullah (Sallallahu alaihe wasallam) prohibited the combing of hair daily. The Ulama have written that it is prohibited at such times when there is no necessity for it, otherwise there is no harm in it. The prohibition is karahate tanzihi. It is specially for the hair that has no dirt in it and does not need grooming. When the hair is dirty, there is no karaaha (i.e. not makruh) in combing the hair daily.

3. Hazrat Humayd bin Abdurrahman (Radiallahu anhu) relates form a Sahabi that Sayyidina Rasulullah (Sallallahu alaihe wasallam) combed his hair occasionally.

4. Hazrat Anas (Radiallahu anhu) reports, "Sayyidina Rasulullah (Sallallahu alaihe wasallam) often rubbed oil in his head and also often combed his beard. He put a cloth over his head, which became like an oil cloth due to the frequent use of oil."

Commentary
The clothing becomes oiled due to the use of oil, and this was against the noble habit of Sayyidina Rasulullah (Sallallahu alaihe wasallam), who liked cleanliness. He put a cloth over his head so that the amaamah (turban) etc. did not become stained.

The Eating: Before and After

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1. Abu Ayyub Ansaari Radiyallahu'Anhu reports: "We were once present in the assembly of Rasulullah Sallallahu 'Alayhi Wasallam. Food was brought to him. 1 did not observe any food that had so much barakah at the beginning and at the end of which there was no barakah left in the food. We therefore asked Rasulullah Sallallahu 'Alayhi Wasallam reason?. He replied: 'In the beginning we all recited 'Bismillah' before we began eating. Then someone in the end joined us, and did not recite ''Bismillah'. The shaytaan ate with him'".

Commentary
According to the majority of the 'ulama, by the word 'Sh'aytaan eating the actual meaning is intended. It is not impossible for the shaytaan to eat and drink. In this hadith only Bismillah is mentioned, therefore the 'ulama say, if one only recites Bismillah before eating, it will suffice, but it is better and recommended that the full 'Bismillahir Rahmanir Rahim' be recited. The 'ulama have also written that it is better to say the bismillah audibly so that others who may have forgotten may also remember it.

2. Aayeshah radiyallahu 'Anha says: "Rasulullah Sallallahli 'Alayi Wasallam said: 'When one eats and has forgotten to recite 'Bismillah', then when one remembers while eating, one should recite 'Bismillahi awwalahu wa aa-khirahu'".

3. Umar bin Abi Salamah Radiyallahu 'Anhu came to Rasululah Sallallahu 'Alayhi Wasallam while food had been served to him. Rasulullah Saliallahu 'Alayhi Wasallam said: "O my Son come near, recite Bismillah, and eat with your right hand from that portion which is in front of you".

Commentary
The 'ulama are unanimous that it is sunnah to recite 'Bismillah'. According to the majority it is sunnah to eat with the right hand, and some say it is waajib. The reason being Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam cursed a person who ate with his left hand, subsequently that persons hand became paralysed. This exemplary incident is mentioned in the kitaabs of hadith,that a person was eating with the left hand. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam advised him to eat with the right hand. He replied: 'I cannot eat with the right hand'. Sayyidina Rasulullah Saliallahu 'Alayhi Wasallam said: 'You will not be able to eat with it in the future also'. After that, his right hand did not reach his mouth. In another narration it is related that Sayyidina RasulIullah Sallallahu 'Alayhi Wasallam once saw a woman eating with her left hand. 'Sayidina Rasulullah Sallallahu 'Alayhi Wasallam cursed her, the woman died in a plague. It is stated in Ibn Maajah that Sayyidina Rasulullah Sallailahu 'Alayhi Wasallam said: 'The shaytaan eats with the left hand, therefore do not eat with the left hand'. According to some 'ulama, because of this narration, it is waajib to eat with the right hand. The majority of the 'ulama say it is sunnaah. Nevertheless, due to these ahaadith strict importance should be paid to eating with the right hand. Nowadays people do not pay head to this, especially when drinking water (and tea). This disease has spread wildly. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has commanded, 'Eat with the right hand and drink with the right hand because the shaytaan eats and drinks with the left hand'. In the same manner according to some 'ulama it is waajib to eat from one's ownside (the food that is before one), but according to the majority it is sunnah.

4. Abu Sa'eed Khudari Radiyallahu 'Anhu says: "After eating Rasulullah Sallallahu 'Alayhi Wasallam read this du'aa:

Alhamdulillaahil-ladhi at-amanaa wa-saqaa-naa wa-ja-a-lanaa muslimeen.

Translation...

Praise be to Allah who fed us, and gave us drink and made us muslims".

Commentary
It is evident that after eating we must thank Allah and as stated in the Qur-aan: '...if you give thanks to Me I will increase for you'. - Surah Ebrahim, 7.

This an opportunity for giving-thanks. The word 'made us Muslims' is included because together with worldly favours, Allah has granted us spiritual favours by making us Muslims. Or because in reality the offering of thanks for eating and drinking and also the praising and thanking of Allah is the result of Islaam. Therefore this too has been included.

5. Abu Umaamah Radiyallahu-'Anhu says: "When the dastarkhaan (table cloth) was being removed in the presence of Rasulullah Sallailahu 'Alayhi Wasallam, Rasulullah Saliallahu 'Alayhi Wasallam recited this du'aa:

Alhamdulillaahi hamdan kathiran tayyiban mubaarakan fihi-ghayra mu-wadda-in wa-laa mus-taghnan 'anhu rabbuna.

Translation...

Praise be to Allah, abundant, excellent, blessed praise! Unceasing, never parting, indispensable (praise), Lord of us".

6. Anas Radiyallahu 'Anhu relates from Rasulullah Sallallahu 'Alayhi Wasallam that, Allah Ta'aala is pleased with that servant who eats one morsel (bite) or drinks one sip and gives thanks to Him.

The Eating

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1. Kaa'b bin Maalik Radiyallahu 'Anhu says: "Rasulullah Sallallabu 'Alayhi Wasallam licked his fingers thrice (after eating)".

Commentary
After eating it is mustahab to lick the fingers before washing the hands. According to some authorities, due to this narration it is mustahab to lick the fingers thrice. Mulla 'Ali Qaari says three times is not meant here, but that three-fingers should be licked, as will be stated in another narration. Therefore, another narration of Sayyidina Kaa'b bin Maalik Radiyallahu 'Anhu is also mentioned in this chapter. Some commentators of the hadith say that it is a separate etiquette to lick the fingers thrice, so that it becomes completely clean, and in another narration where three fingers are mentioned, is also one of the etiquettes.

2. Anas Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam used to lick his three fingers after having eaten".

Commentary
It was the noble habit of Sayydina Rasulullah Sallallahu 'Alayhi Wasallam to eat with three fingers only. Although we find in a few narrations that he used five fingers also. In most narrations the three fingers; thumb, and middle fingers are mentioned. The benefit of eating with three fingers is that the amount taken (morsel) will be less, and one will not eat more. Imaam Nawawi says: 'We gather from these ahaadith that it is mustahab to eat with three fingers'. For this reason the fourth and fifth fingers should not be used unnecessarily. But if such food is eaten, where it is difficult to use only the three fingers, then there is no harm in using more. Mulla 'Ali Qaari has written that to eat with five fingers is a sign of greediness. Many a time due to the morsel being big, it results in the stomach being unnecessarily strained, it is also the reason for food getting stuck in the throat.

3. Abu Juhayfah Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallain said: 'I do not lean and eat'".

4. Ka'b bin Maalik Radiyallahu 'Anhu says: "It was the noble habit of Rasulullah Sallallahu 'Alayhi Wasallamn to use three fingers whilst eating and-he also licked them".

Commentary
It has been mentioned in some narrations that he first licked the middle finger, then the sha-haadah finger, then the thumb. It was the noble habit of the master to use these three fingers.

The Sleeping Of Rasulullah (S)

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1. Baraa Radiyallahu 'Anhu reports: "When Rasulullah Sallallahu 'Alayhi Wasallam retired, he put his right hand under his right cheek, and recited this du'aa: Rabbi qini adhaa-baka yauma tub-a-thu 'ibaadaka.

Translation...

O Allah, save me from Your punishment on the day of qiyaamah".

Commentary
It is stated in the Hisn Haseen that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited this du'aa thrice. This has also been reported by 'Abdullah bin Mas'ud Radiyallahu 'Anhu in a narration. We find that this was the general Practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, which many Sahaabah Radiyallahu 'Anhum had witnessed. Although Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was sinless, he recited these types of du'aas (supplications) to express his humbleness and bond-manship. It is proper that a devoted worshipper asks only his creator, or this was done to educate the ummah. It is clear, from this hadith that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam slept on his right side. This was his noble practice. Therefore it is mustahab to sleep on the right side. A special benefit may be derived from this. The heart is on the left side of the chest, and by sleeping on the right side, the heart remains on the top side. One will not have a deep sleep, but will sleep lightly. If one sleeps on the left side, the heart will be at the bottom, which will result in a deep slumber. Some physicians have for this reason said, that it is good to sleep on the left side, because if one has a deep sleep, the food digest better. This is a fact. But there is a harm too, which has not be taken into consideration. If the heart is at the bottom, the weight of the whole body will be on it and this will affect it. The heart is one of the main organs of the body. Putting a little pressure on it may cause many diseases. Therefore, medically speaking, if it is good to sleep on the left, then too it is detrimental, from which one should at all times take precaution. In this respect, from the medical point of view it is important to sleep on the right side. Besides, sleeping on the right side reminds one of the grave. We have been commanded to remember death regularly. Many worldly and religious benefits are derived by constantly remembering death. One should constantly remember the breaker of all pleasures. The fact is this, how can one forget a thing that every being will experience which is sure to come and it is not known when it shall take place?

2. Hudhayfah Radiyallahu 'Anhu says: "When Rasulullah Sallallahu 'Alayhi Wasallam lay down on a bed, he recited: Allahurmma bi-ith-mika a-mutu wa ahyaa.

Translation...

O Allah! In Thy name do I live and die".

When he awakened he recited this du'aa: Alhamdulillaahil ladhi ahyaanaa ba'da rnaa amaatana wa-ilayhin nushur.

Translation...

'Praise be to Allah Who restored unto us life, having caused us to die and unto Him shall be the Resurrection"'.

Commentary
Sleep is synonymous with death. That is why sleep has been linked to death, and waking with life. For this reason too one should sleep on the right side, as sleeping is an example of death. Because sleep is likened to death, and waking up is becoming alive again. The 'ulama have written, it is a thing that should be pondered upon, that, after dying in this manner on the day of qiyaamah one will be given life again. In reality Allah 'Ta'aala has made this world a little replica of the hereafter. An example of everything has been made in this world so that one may ponder and take heed of things to come. The life in this world is not more than a dream. A person is happy, affluent, possessing all types of luxuries and does not experience any sort of trouble. If this person sees in a dream that he is being taken to jail and flogged, and is experiencing all types of calamities, not realising that it is a dream, he is distressed, and crying too. Suddenly the eyes open and all the tranquillity and happiness returns. The troubles of this dream does not remain nor are its effects felt. In the same manner, this is the state of a pious person. All the difficulties that are experienced in this world, are like a dream. After opening the eyes when all the happiness is experienced, what effect shall the dream have? But imagine the opposite? If one is experiencing luxuries in a dream, then on awakening one finds oneself in jail with all its punishments, what taste shall remain of a sweet dream? If a detainee that is sentenced to hard labour, sees in a dream that he has become king of the worlds, but after awakening finds himself chained in the dark dungeons, of what benefit will this king-manship be to him? The Sahaabah Radiyallahu 'Anhum understood this, they pleasantly endured all hardships, remembering that this life is but like a dream. May the Almighty Allah through His Infinite Mercy also grant us this valuable treasure. His Mercy is widespread.

3. 'Aayeshah Radiyallahu 'Anha narrates: "Every night before Rasulullah Sallallahu 'Alayhi Wasallam slept on his bed, he put together his hands (as in the du'aa) and blew on it and recited (the surahs of) AI-Ikhlaas (Qul huwauahu ahad), AI-Falaq (Qul a'udhu birabbil falaq), and An-Naas (Qui a'udhu birabbin naas) and wiped those parts of the body that he could (wherever the hand could reach). He began with the head, then the face and then the front part of his body. This was done thrice".

Commentary
The ahaadith state that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited different du'aas before he went to bed. He also recited different surahs and aayaat of the Qur-aan. It is reported from Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam that if one recites a portion of the Qur-aan before sleeping, an angel is appointed to protect one till one awakens. From the above hadith it is found that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam himself recited the three surahs mentioned. Besides these, it has been narrated that he recited the musabbihaat. i.e. those surahs that begin with Sabbaha, Yusabbibu, Subhaana etc. He also regularly recited the Surahs of (Alif Laam) Sajdah and Surah Mulk (Tabaarak). The ahaadith state that he also recited the Aayatul Kursi and the last two aayahs of Suratul Baqarah. A sahabi reports that, Sayidina Rasulullah Sallallahu 'Alayhi Wasallam Advised him to recite Suratul Kaafirun (Qul yaa ayyuhal kaafirun) before retiring to bed. Besides these, other du'aas have been narrated that were read by Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam before sleeping. - Fathul Baari.

4. Ibn 'Abbaas Radiyallahu 'Anhu reports: "Once Rasulullah Sallallahu 'Alayhi Wasallam slept and began snoring. It was, the nature of Rasulullah Sallallahu 'Alayhi Wasallam that he snored, when he slept. Bilaal Radiyallahu 'Anhu gave the call to prepare for salaah. Rasulullah Sallallahu 'Alayhi Wasallam awakened and performed the salaah. He did not perform the wudu". This hadith has a detailed incident.

Commentary
It is a peculiarity of the Ambiyaa that their wudu does not become invalid by sleeping. For this reason Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not perform wudu. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam informed us of the reason. When the Ambiyaa sleep their hearts and minds do not sleep, only their eyes sleep. The dreams of the Ambiyaa are also revelations. They are protected from the influence of the shaytaan. The incident that Imaam Tirmidhi refers to took place at the House of the aunt of Sayyidina ibn 'Abbaas Radiyallahu 'Anhu.

5. Anas bin Maalik Radiyallahu'Anhu says: "When Rasulullah Sallallahu 'Alayhi Wasallam went to bed, he recited this du'aa:

Alhamdulillaahil ladhi at'a-manaa wa-saqaanaa wa-kafaanaa wa-aa-waa-naa-fa-kam mim-mal laa kaafiya lahu wa-laa mu-wiya.

Translation...

'Praise be to Allah Who gave us food and drink, provided us sufficiently, and gave us (a place for) shelter! How many there are who have neither a provider nor a shelterer!'"

6. Abu Qataadah Radiyallahu 'Anhu relates: "If Rasulullah Sallallahu 'Alayhi Wasallam made an early journey-break in the last portion of the night on his travels, he slept on his right side. If he was staying there till before the morning, he lifted his right arm, put his head on it and slept".

Commentary
The reason being that if there was more time he lay flat and slept. His noble habit was to sleep on the right side. But if time was short, he lifted his arm and slept on it for a little while. In such circumstances he did not lie flat and sleep, as this might result in a deep slumber, and the time for the salaah would pass.

The Laughing

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1. Jaabir ibn Samurah radiyallahu anhu says, The calf of the leg of Rasoolullah sallallahu alaihe wasallam was slightly thin. His laugh was only that of a smile. Whenever I visited Rasoolullah sallallahu alaihe wasallam, I thought he used kuhl on his eyes. Whereas he had not at that time used kuhl.

2. Abdullah ibn Haarith radiyallahu anhu relates, The laugh of Sayyidina Rasoolullah sallallahu alaihe wasallam was but a smile.

Commentary
That means he smiled more often. There were fewer occasions where he laughed.

3. Abu Dhar radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam said, I know that person well who will enter Jannah first and also that person who will be the last one to be taken out of Jahannam. On the Day of Qiyaamah a person will be brought forward to the court of Almighty Allah. It shall be commanded that all the minor sins of that person be put forward to him and the major sign be concealed. When the minor sins are disclosed to that person, he will accept that he had committed them, as there will be no room for refuting them. (He will begin to tremble and say in his heart that these are only the minor sins, what will happen when the major sins are exposed.) During this happening it shall be commanded that for every sin of that person he be given the ajr (thawaab-reward) of a good deed. Upon hearing this person himself will say I still have many sins left to account for, that are not seen here.

Abu Dhar radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam while narrating the words of that person began laughing until his mubarak teeth began to show. (The reason being that the person himself disclosed the very sins he was frightened of.)

4. Jabir ibn Abdullah radiyallahu anhu says, After I accepted Islam, Rasoolullah sallallahu alaihe wasallam never prohibited me from attending his assemblies. Whenever he saw me he laughed.

In the second narration it is stated that he smiled.

Commentary
The second narration is mentioned because it may be known that by laughing as mentioned in the first hadith, it is meant that Sayyidina Rasoolullah sallallahu alaihe wasallam smiled. This smile is to show happiness, as to meet one cheerfully makes one feel at ease. I have observed that my elders at times met visitors with such happiness and cheerfulness that the visitor may feel that happiness is being felt by our coming.

The Speech of The Prophet (S)

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1. Imaam Hasan radiyallahu anhu says, I asked my (maternal) uncle Hind ibn Abi Haalah, who always described the noble features of Rasoolullah sallallahu alaihe wasallam to describe to me the manner in which Rasoolullah sallallahu alaihe wasallam spoke. He replied that Rasoolullah sallallahu alaihe wasallam was always worried (about the hereafter). And always busy thinking (about the attributes of Allah and the betterment of the Ummah). Because of these things he was never free from thought and never rested (or because of worldly affairs he did not gain rest, but gained rest and contentment from religious well being. It is mentioned in the hadith that the coolness of my eyes is in salaah). He always spoke clearly from beginning to end. (He did not speak in a manner where only half sentences are spoken and the other half remained in the mind of the speaker, as is prevalent among snobbish high-minded and proud people). He spoke concisely, where the words are less and meaning more. (Mulla Ali Qaari has collected forty such ahaadith in his commentary which are very short. Those who wish may refer to it and memorise it). Every word was clearer than the previous one. There was no nonsensical talk, nor was there half-talks’ where the meaning was not complete and could not be grasped. He was not short-tempered, nor did he disgrace anyone. He always greatly appreciated the blessings of Allah even though it might be very minute, he did not criticize it.
He did not criticize food, nor over-praised it (The reason for not criticizing food is clear, that it is a blessing from Allah. The reason for not praising it is because it might be felt that one is gluttonous. Nevertheless, he praised food if it was to make someone happy, and sometimes praised some special things). He was never angered for anything materialistic. (The reason being that he did not pay much attention, and did not care much about materialistic things).

If someone exceeded the limits in religious matters or against the truth, he became so angry that no one could endure it, nor could anybody stop it till he avenged it. If for some reason he made a gesture or pointed at something, he did it with a full hand. (The ulama say the reason being that it is against humbleness to point with one finger only. Some ulama say it was his noble habit to signal oneness of Allah with one finger, therefore he did not signal anyone in that manner). When he was surprised by something he turned his hands, and when he spoke sometimes while talking, he moved his hands, he sometimes hit the palm of his right hand with the inside part of his left thumb. When he became angry with someone, he turned his face away from that person, and did not pay attention to that person or he forgave that person. When he was happy due to humility it seemed as if he had closed his eyes. The laugh of Rasoolullah sallallahu alaihe wasallam was mostly a smile, at that moment his mubarak front teeth glittered like white shining hailstone.

2. Aisha radiyallahu anha relates that the speech of Rasoolullah sallallahu alaihe wasallam was not quick and continuous as that of yours. He spoke clearly, word for word. A person sitting in his company remembered what he said.

3. Anas ibn Maalik radiyallahu anhu says, Rasoolullah sallallahu alaihe wasallam (sometimes) repeated a word (as was necessary) thrice, so that his listeners understood well what he was saying.

Commentary
If what he was explaining was difficult or it was something that had to be given a thought, or if there were many people, he faced all three sides and repeated it to every side, so that those present understood well what he was said. Repeating a thing thrice was maximum. If saying a thing twice only sufficed, he only said it twice.

Source/Disclaimer

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The Hadiths described in this blog have been cited from:

1. Shamaa-il Tirmidhi by Imam Tirmidhi (R) - English translation by Shaykhul Hadith Maulana Muhammad Zakariyya (R). The commentaries described with some Hadiths are also taken from the source.

2. Beautiful Sunnats of the Beloved Nabi (S) by Moulana Shah Hakeem Muhammad Akhtar Saheb (DB).

The information provided in this blog are NOT in any way the work or research of the blog author.

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2008-03-21T15:59:00.000+06:00

“There is indeed a good model for you in the Messenger of Allah – for the one who has hope in Allah and the Last Day, and remembers Allah profusely.”

– Chapter 33- Surah Al-Ahzab:21.

The salvation of humanity and that of every individual lies in following the blessed Sunnahs of the Prophet Muhammad (S), who has been sent by Allah Subhanu WaTaala as a role model for humanity until Qiyamat. But most of us think that The Sunnah is only restricted to Salaat, Fasting and several other formalities. Instead, there are Sunnahs for all the activities we do 24X7. And following the custom of the Prophet (S) in all aspects of life, will bring blessings of Allah and Barkat to all our days work. By going to sleep according to the practice of the Rasul (S), even our inactive nights can turn into sources of Ibaadat (worship) and thus acquire the Rahmat of Allah. The intention of this blog is to bring up the Sunnahs of everyday life, which are supposed to be followed by all of us, to bring peace and tranquility in our lives.

Obedience to the Prophet (S)

2008-03-21T15:55:00.000+06:00

For the guidance of all mankind until doomsday, The Almighty Allah has given us The Holy Quran. He has chosen Islam as the lifestyle for mankind, and as a living example of the Islamic life, He has sent the Last Prophet Muhammad (S). We as Muslims believe in this and yet many of us have a wrong conception that following the orders of The Holy Quran is compulsory and following the ways of Muhammad (S) is optional is Islam and a totally separate thing. Well, this conception can only be the result of lack of knowledge about The Holy Quran. Because The Quran itself orders mankind to follow the Last Prophet (S).

In the character of Muhammad (S), Allah Subhanu Wata’ala has poured down all the properties of a perfect human being, a role model which should be followed by every person If he wants peace in this life and the next. In The Holy Quran, Allah says:

“There is indeed a good model for you in the Messenger of Allah – for the one who has hope in Allah and the Last Day, and remembers Allah profusely.”

– Chapter 33- Surah Al-Ahzab:21.

According to the most accepted explanation (tafsir), Maariful Quran, this verse was initially revealed in context of the battle of Ahzab, to remind the hypocrites that they should have followed the example of the Holy Prophet (S) who stood firm in the battle, but by the unique style of The Holy Quran, the direction is given in generic terms to lay down a universal rule that Muslims should follow the ways of their Prophet (S) in all aspects of life.

Elsewhere in The Quran, The Almighty Allah describes the personality of Muhammad (S) as one who always wants only the good for mankind, and wants to save us from all sufferings:

“Surely, there has come to you a Messenger from amongst you, hard on whom is your suffering, for the good of you he craves and for believers he is kind, merciful.”

– Chapter 9 – Surah At-Tauba: 128.

So it is clear that Prophet Muhammad (S) is the role model for mankind.

Now, the following verses explain more clearly, that it is in fact not an option, but an order from Allah to follow Muhammad (S), to do what He tells us, to keep way from what He forbids. Allah Ta’ala says in The Quran :

“Say (O Prophet): “if you do love Allah, follow me; Allah shall love you and forgive you your sins. And Allah is Most-Forgiving, Very-Merciful.”

Say:”Obey Allah and the Messenger.” Then, should they turn back, Allah does not love the disbelievers.”

- Chapter 3 – Surah Al-Imran: 31, 32.

In the explanation of the above verses, it is stated in Tafsir Maariful Quran : “...In other words, if a person living in the world of today claims that he loves his Creator and Master, then, he must test it on the touch-stone of his obedience to the Messenger, that is, match it against the frequency and quality of where and how he has been following him. Once this is done, the genuine and the fake of it will be exposed right there. How much true a person turns out to be in his claim will be visible from how much he makes it a point to follow the noble Prophet (S), using the guidance brought by him as the guiding force in his life. The same test will show that the weaker a person is in his claim, so equally weak he shall be in his obedience to the Prophet (S).”

In another verse of The Holy Quran, The Almighty Creator states:

“Whoever obeys the Messenger obeys Allah and whoever turns away, then, We did not send you to stand guard over them.”

–Chapter 4 – Surah An-Nisaa: 80.

The meaning of the above verse is as clear as it gets, that following the Prophet (S) and obeying his commands is actually the same as obeying the commands of Allah. Again, turning to Maariful Quran for the explanation: “Here, the obedience to the Prophet (S) has been equated with the obedience to Allah. From this it follows that whoever disobeys the Prophet (S), invariably disobeys the command of Allah. Since, obedience to Allah is obligatory, even rationally – so, obedience to the Prophet (S) also turns out to be equally obligatory. “

In the light of the above stated verses from The Quran and the explanations, there needs to be no further proof for the fact that, it is indeed the command of Allah that we follow the Sunnah of the Messenger (S) of Allah. Our Creator knows best what is best for us, and He has sent the Last Prophet Muhammad (S) as the role model for the entire mankind. So it is nowhere else but in the ways of the Prophet (S) that we can find true success. Henceforth we shall try to renew our efforts to adopt The Sunnah in every aspect of our life. May Allah keep us in the Straight Path. Ameen.