Amazing Story: This Flame is Nothing

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Qari Muhammad Qayyam (may the mercy of Allah be upon him) related that a great deal of fighting and bloodshed had started prior to the Indo-Pakistan partition of 1947. He said that a very beautiful daughter of a very rich man in a certain community stepped out of her house to visit her aunt, who lived no more than a few streets away. Suddenly a riot erupted as she had gone halfway and she found herself trapped with apparently nowhere to go. She saw a mosque nearby and quickly went inside, sitting in the women’s section. The rioting continued late into the night and this girl did not know what to do.
The custodian of the masjid was a very young student there and late at night when he walked through the masjid before locking up he noticed this beautiful young lady. He was a respectful young man who feared Allah and so politely asked her to leave, saying that if she was found there then both would be dishonored and thrown out. She pleaded with him because of the extreme danger outside and so he agreed that she could spend the night, and sat down to study at the opposite end of the masjid.
The girl was unable to sleep with the events of the day in her mind and so watched the young man sitting studying by candle light at the opposite end of the masjid. She kept watching him and was very surprised at something she saw. From time to time this young man would extend his hand and keep it over the open flame, only withdrawing it when the flame obviously became unbearable. He then would resume his studies and continued this throughout the night until the dawn broke.
The young man called the adhan and asked the girl to leave before the congregation started coming to pray since now everything was calm outside. She agreed on the condition that he tell her why he was placing his hand on the candle flame throughout the night. The young man said that that was his own business and so the girl refused to leave until he told her what she wanted to know. The young man gave in and said, “I am at the age of youth and strong desire. We were alone and my desire was increasing, and although I was studying the shaytan would occasionally put temptation in my heart. Hence whenever I would feel any temptation I would put my hand on the flame and my fingers would burn. I would say to myself that this flame is nothing compared to the fire of Hell.”
The girl left the masjid and reached home, calming her parents’ fears as to what had happened to her. She also confided in her mother that she wanted to marry the custodian of the mosque near their house. She related the night’s events to her parents and said that only such a man with true fear of Allah in his heart can be true to his wife. Only such a man who truly fears Allah can fulfill a wife’s rights properly.
Hence the poor custodian of the mosque earned the daughter of a rich household in marriage. He received this honor not because of his looks but because of his character. Everything disintegrates and turns to dust but character remains strong. Honor is not bestowed because of handsome clothes or beautiful jewelry but because of what is in the heart. Knowledge is only beneficial when it is captured within the heart, and not merely written in books.

Sports Car Vs The Quran...


For Months he had admired a beautiful sports car in adealer's showroom, and knowing his father could well afford it, he toldhim that was all he wanted.As Graduation Day approached, the young man waited signs that his father had purchased the car. 


Finally,on the morning of his graduation his father called him into his private study. His father told him how proud he was to have such a fine son, and told him how much he loved him.


He handed his son a beautiful wrapped gift box.Curious, but some what disappointed the young man opened the box and found a lovely, leather-bound Quran.

Angrily, he raised his voice at his father and said "With all your money you give me a Quran?" and stormed out of the house, leaving the holy book. Many years passed and the young man was very successful in business. He had a beautiful home and wonderful family, but realized his father was very old, and thought perhaps he should go to him. He had not seen him since that graduation day.

Before he could make arrangements, he received a telegram telling him his father had passed away, and willed all of his possessions to his son. He needed to come home immediately and take care of things. When he arrived at his father's house, sudden sadness and regret filled his heart.

He began to search his father's important papers and saw the still new Quran, just as he had left it years ago. With tears, he opened the Quran and began to turn the pages. As he read those words, a car key dropped from an envelope taped behind the Quran. It had a tag with the dealer's name, the same dealer who had the sports car he had desired. On the tag was the date of his graduation, and the word PAID IN FULL.

How many times do we miss ALLAH`s blessings because they are not packaged as we expected ?

Cheeseburger Muslim Generation

The reason why smoking is haraam(Fatwa by Islam-QA)

Since i first posted a blog post about Smoking being Haram, with reference from a video by Zakir Naik and explaining it's bad effects, people asked me, brother is it really Haram?, or as some of them asked their scholars or Muftis that it's not Haram but it's actually Makrooh(Means disliked, hated or a detested act). So just wanted to present a fatwa from Islam-QA about the issue and to clear up the dust from the brother's eyes. All Scholars are respectable and whatever they've said is respectable, May ALLAH guide us all to the straight path. Special Thanks to my Dear friend and beloved brother Sumair who actually asked scholars and propagated the message of smoking being Haram. May ALLAH bless him for doing so INSHALLAH, and May ALLAH bless all  of you INSHALLAH. Do spread this message :)


Why is smoking haram? 

Praise be to Allaah. 

Perhaps you know that all nations of the world – Muslim and kaafir alike – have now started to fight smoking, because they know that it is very harmful. Islam forbids everything that is harmful, because the Prophet (peace and blessings of Allaah be upon him) said: 
“There should be no harming or reciprocating harm.”  

Undoubtedly there are foods and drinks which are beneficial and good, and others which are harmful and bad. Allaah described our Prophet (peace and blessings of Allaah be upon him) in the following terms (interpretation of the meaning):

“he allows them as lawful At Tayyibaat (i.e. all good and lawful as regards things, deeds, beliefs, persons and foods), and prohibits them as unlawful Al Khabaa’ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods)[al-A’raaf 7:157]

Is smoking one of the good and lawful things (al-tayyibaat) or one of the evil and unlawful things (al-khabaa’ith)?  

Secondly: it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah forbids you to trade gossip, to ask too many questions and to waste money.” And Allaah forbade wasteful extravagance when He said (interpretation of the meaning):

“and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al Musrifoon (those who waste by extravagance) [al-A’raaf 7:31] 

And He described the slaves of the Most Merciful as follows (interpretation of the meaning):

“And those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes)” [al-Furqaan 25:67]

The whole world now knows that the money spent on smoking is to be considered as money wasted, from which no benefit is gained; indeed, it is money spent on something harmful. If the money which is spent on smoking worldwide were to be collected, it could have saved entire populations who have died of starvation. Is there anyone more foolish that one who holds a dollar bill and sets fire to it? What is the difference between him and the one who smokes? Indeed, the smoker is more foolish, because the folly of the one who burns a dollar bill ends there, whilst the one who smokes burns his money and also harms his body. 

Thirdly: how many disasters have been caused by smoking, because of cigarette butts which are thrown away and cause fires. Other disasters have been caused in other ways, as when a house was burned down with its occupants inside, when a man lit his cigarette when there was a gas leak.

 Fourthly: how many people are offended by the smell of smokers, especially when you are unfortunate enough to have one of them standing next to you in the mosque. Probably any nasty smell is easier to bear than the smell of the smoker’s mouth when he has just woken up. It is amazing how many women can put up with the smell of their husbands’ mouths! The Prophet (peace and blessings of Allaah be upon him) forbade those who had eaten garlic or onions from coming to the mosque so that they would not offend their fellow-worshippers with their smell. The smell of onions and garlic is easier to bear than the smell of the smoker and his mouth. 

These are some of the reasons why smoking is haraam. 

Shaykh Sa’d al-Humayd

Eid Message from Faizan Chaki


    

    

    

    

Sunnah Way of SALAH (Explanation)

By Mufti Taqi Usmani

Introduction:


Salah is a pillar of Din. Doing it just right in accordance with Sunnah is the responsibility of every Muslim. Unfortunately, we go about performing the cardinal dictates of Salah in a carefree manner following our whims, hardly caring to see that those dictates have to be carried out in the manner they were passed on to us by the Holy Prophet (Sallaho Alaihe Wassallam).

This is why most of our Salah offerings remain deprived of the gleams and blessings of Sunnah, although, following these dictates just right hardly takes any more time or labour. What is needed is a touch of concern. If we give a little time and some attention, learn the correct method and make a habit of it, then the time that we spend in making our Salah today would remain the same yet the Salah thus performed would have the advantage of having been made in accordance with Sunnah and its rewards and merits and its gleams and blessings would be much more then what you experienced earlier.

The revered Companions, may Allah be pleased with them all, took great care while performing each single unit of the act of Salah, and while doing so, they continued learning about the Sunnah of the Prophet from each other.With this need in view, this humble write had explained to a gathering the Sunnah method of Salah as mentioned by the Hanafi jurists and had pointed out to incorrect practices which seem to have gained currency. By the grace of Allah, the listeners found it very beneficial. Some friends wished to make this discourse available as a printed brochure so that a much larger number of people would be able to use it to their advantage. So, in this brief write-up, the objective is to explain the Masnun method of and the step-by-step way of putting it into practice with due etiquette. May Allah Almighty make it beneficial for all of us and give us the taufiq it. AminBy the grace of Allah, there are a large number of books, big and small, dealing with the precepts of Salah.

Hence, presenting a comprehensive account of Salah problems and rulings is not the objective here, instead, the immediate concern is to relate a few important points which would help synchronize the form of Salah with the demands of Sunnah. Another aim is to sound a note of warning against mistakes and shortcomings that seem to have gained a lot of currency these days.Acting in accordance with the brief words of advice given here will, Inshallah, help make our Salah fall in line with Sunnah, at least in it’s outward appearance when a Muslim could humbly submit before his Lord.

Lord, here I am, bearing similarly to Your beloved, through in form only, yet hoping---- You shall make it real.

And what get to do is by the help and support of Allah, in Him I place my trust and towards Him I turn passionately.


( Muhammad Taqi Usmani )


Before you begin the Salah:


Check the following and be sure that you are doing things the way they should be done

1. It is necessary that you face the Qiblah.

2. You should stand upright and your eyes should be focused on the spot where you make your Sajdah. Bending your neck and resting your chin on the chest is makruh (reprehensible). Similarly, standing in Salah while your chest is bent down is also not correct. Stand upright in a way that your ayes keep looking at the spot where you make your Sajdah.

3. Note that the direction of the fingers on your feet is towards the Qiblah and that your feet also have the same straight stance facing Qiblah. (Placing feet tilting to the right or left is contrary to Sunnah). Both feet should be in the direction of the Qiblah. 

4. In between both feet, there should be a minimum span of four fingers of the hands as ready measure.

5. If you are making your Salah with jama’ah (congregation), make sure the line you are standing in is straight. The best method to make sure that the line is straight is that each person position the farthest ends of both his heels at the farthest end of the prayer-rug or at lines that mark out on rug from the other.

6. While in jama’ah, satisfy yourself by making certain that your arms are close to the arms of those who are standing on your right and left and that there is no gap in between. 

7. It is impermissible, under all conditions, to let the lower portion of your ankles. It is obvious that its repugnance while standing for Salah increase much more. Therefore, be sure that the dress you are wearing is higher then your ankles.

8. Sleeves should be full, covering the whole arm. Only hands remain uncovered. Some people make their Salah with sleeves rolled up. This method is not correct. 

9. It is makruh to stand for Salah while wearing clothes which one would not normally wear in public.

When you begin the Salah

1. Make niyyah or intention in your heart to the effect you are offering such and such Salah. It is not necessary to say the words of the niyyah verbally. 

2. Raise your hands upto your ears in a way that palms face Qiblah and the end of the thumbs either touch the lobes of the ears or come parallel to them. The rest o the fingers stay straight pointing upwards. there are some who would tend to turn the direction of their palms towards their ears rather then having them face the Qiblah. There are some others who almost cover their ears with their hands. There are still others who would make a faint symbolic gesture without raising their hands fully upto the ears. Some others grip the lobes of their ears with their hands. All these practices are incorrect and contrary to Sunnah. These should be abandoned. 


3. While raising your hands in the manner stated above, say "Allahu-Akbar". Then,using the thumb and the little finger of your right hand, make a circle round the wrist of your left hand and hold it. You should then spread out the three remaining fingers of our right hand on the back of your left hand so that these three fingers face the elbow. 

4. Placing both hands slightly below the navel, fold them as explained above.


When you are standing:

1. If you are making your Salah alone, or leading it as Imam, you first recite Thana’; then Surah al-Fatihah, then some other Surah. If you are behind an Imam, you only recite Thana’ : and then stand silent listening attentively to the recitation of the Imam. If the Imam’s recitation is not loud enough for you to hear, you should be thinking of Surah al-Fatihah using you heart and mind without moving your tongue.

2. When you are reciting yourself, it is better that you, While reciting Surah al-Fatihah, stop at every verse and break your breath. Recite the next verse with fresh breath. Do not recite more then one verse in a single breath. For example, break your breath at "Alhum do lillahi Rabbil Aa'lameen" and then on "Ar-Rahmanir-Rahim" and then on "Maleki Yaumid'deen".

Recite the whole Surah al-Fatihah in this manner. But, there is no harm if, during recitation that follows, more then one verse has been recited in a single breath.

3. Do not move any part of your body without the need. Stand in peace - the more, the better. If you have to scratch or do something else like that, use only one hand and that too, under very serious compulsion using the least time and effort. 

4. Transferring all the weight of the body on to one leg and leaving the other weightlessly loose to the limit that it shows a certain bend is against the etiquette of Salah. Abstain from it. Either you transfer your body weight equally on both legs or if you must channel your body weight on one leg, you have to do it in a way that the other leg shows no bend or curve.

5. If you feel like yawning, try your best to stop it.

6. When standing for Salat, keep you eyes looking at the spot where you make your Sajdah. Abstain from looking to your right and left, or front. 

When in Ruku:


When you bend for Ruku’, watch out for the following: 

1. Bend the upper part of your body upto a point where the neck and back nearly level up. Do not bend any more or less then that. 

2. While in Ruku’, do not bend the neck to the limit that the chin starts touching the chest, nor raise it is high that the neck goes higher than the waist level. Instead, the neck and the waist should be in one level. 

3. In Ruku’, keep feet straight. Do not place them with an outward or inward slant.

4. Place both hands on your knees in a way that fingers on both hands stay open. In other wards, there should be space between every two fingers when you thus go on to hold the right knee with your right hand and the left knee with your left hand.

5. In the state of Ruku’, wrists and arms should remain stretched straight. They should not bend, curve or sag.

6. Stay in Ruku’, at least for a time during which "Saubhan Rabbiyal Azeem" could be said three times calmly and comfortably. 

7. In the state of Ruku’, the ayes should be looking towards the feet. 

8. Body weight should be evenly distributed on both feet and both knees should be parallel to each other.

Returning to the standing position from Ruku:


1. While returning from Ruku’, back to the standing position, see that you stand straight leaving no sag or droop in the body.

2. In this position as well, eyes should be fixed on the spot where you do your Sajdah. 

3. Three are those who simply make a ‘gesture’ of rising from the Ruku’ instead of rising fully and standing upright when it is time to do so and who, in that every state, when their body is still bent downwards, go on to do their Sajdah - for them it becomes obligatory that they make their Salah all over again. Therefore, abstain from it very firmly. Unless you make sure about having become perfectly straight in your standing position, do not go for Sajdah.

When gowing down for Sajdah:


Remember the following method when gowing down for Sajdah:

1. Bending the knees first of all, take them towards the prayer floor in a way that the chest does not lean forward. When the knees have already been rested on the floor, the chest should then be lowered down. 

2. Until such time that the knees have come to rest against the floor, abstain, as far as possible, from bending or lowering the upper part of the body. These days negligence in observing this particular rule of etiquette while getting ready to go for Sajdah has become very common. Many people would lower down their chest right from the start and go on to do their Sajdah. But, the correct method is what has been stated in #1 and #2 above. Unless it be for a valid reason, this method should not be bypassed.

3. After having rested your knees on the floor, place your hands first, then the tip of the nose, then the forehead.

In Sajdah:

1. While in Sajdah, keep your head in between your two hands in a way that the end of the two thumbs come parallel to the ear-lobes. 

2. In Sajdah, fingers on both hands should remain close together, that is, the fingers should be adjacent to each other leaving no space in between them. 

3. The direction of the fingers should be towards the Qiblah. 

4. The elbows should stay raised off the floor. It is not correct to rest the elbows on the floor. 

5. Both arms should stay apart from armpits and sides. Never keep them tucked in.

6. Do not, at the same time, poke your elbows far out to your right and left causing discomfort to those making Salah next to you. 

7. The thighs should not come in contact with the stomach-wall. The stomach and the thighs should stay apart.

8. During the entire Sajdah, the nose-tip should continue to rest on the floor.

9. Both feet should be placed upright on the floor with heels showing on top and all fingers turned flat on the floor in the direction of the Qiblah. Those who cannot turn all their fingers because of the physical formation of their feet, they will still do well to turn them as much as they can. It is not correct to place the fingers vertically on the floor just for no valid reason. 

10. Be careful that your feet do not lift off the floor during Sajdah. Some people would their Sajdah while none of the fingers on their feet come to rest on the floor even for a moment. This way the obligation of Sajdah is not liquidated at all, as a result, the Salah too becomes invalid. Be very particular in abstaining from this error. 

11. In the state of Sajdah, the least time you can give yourself should be sufficient enough to say "Saubhan Rabbiyal Aa'la" three times, calmly and comfortably. Raising the forehead immediately after having rested it on the floor is prohibited.

In between the two Sajdahs:


1. Rising from the first Sajdah, sit up straight, on the hams, calmly and comfortably. Then go for the second Sajdah. Doing the second Sajdah after raising the head just a little bit and without becoming straight is a sin. If one does it like that, it becomes obligatory that the Salah be made all over again.

2. Spared out the left foot (like the blade of a hockey stick) and sit on it. Let the right foot stand vertically with fingers turned towards the Qiblah. Some people let both feet remain in upright position and sit on the heels. This method is not correct.

3. While sitting, both hands should be placed on the things but fingers should not taper down onto the knees., instead, the far ends of the finger tips should reach only as far as the beginning edge of the knee. 

4. While sitting, let your eyes be on the lap. 

5. Sit for a time during which "Saubhanul-Allah"could be said at least once and if your can sit for a time during "AllahummaghFirli Warhamni Wasturni Wahdini Warzuqni"could be recited, it is better. But, reciting this during Fard (obligatory) Salah is not necessary. It is better to do so in Nafl Salah. 

The second Sajdah and rising from it:


1. Go on to do your second Sajdah in the same manner by first placing both hands on the floor, then the nose-tip, then the forehead. 

2. The complete from of Sajdah should be the same as mentioned in connection with the first Sajdah. 

3. When rising from Sajdah, first raise the forehead off the floor, then the nose-tip, then the hands, and then the knees. 

4. While rising, it is better not to learn for support off the floor, however, should it be difficult to get up from the floor because of body-weight, sickness or old age, making use of the floor for support is also permissible. 

5. After you have risen back to your standing position, recite "Bismillah" before Surah al-Fatihah in the begining of each raka’ah.

In Qa’dah:


1. The method of sitting in Qa’dah shall be the same as mentioned in connection with the method of sitting between Sajdahs.

2. When you reach "Ashhadu Allah-ilaha" while reciting "At-tahiyyat"raise the shahadah finger (the fore-finger or the index finger) with a pointing motion and let it fall back at "Illul-lah".

3. The method of making a pointing motion is that you make a circle by joining your middle finger and the thumb, close the little finger and the ringfinger (the one next to it), then raise the shahadah finger in a way that it is tapered towards the Qiblah. It should not be raised up straight in the direction of the sky.

4. However, lower the shahadah finger while saying "Illul-lah".but retain, right through the end, the initial formation of the rest of the fingers you already had when making the pointing motion.

When turning for Salam:


1. When turning for Salam on both sides, you should turn your neck just enough that your cheeks become visible to the person sitting behind you. 

2. When turning for Salam, eyes should be towards the shoulders. 

3. When turning your neck to the right to say "Asslamu Allaikum Wa-Rahmatullah"make an intention that you are offering your Salam greetings to all human beings and angles on your right. Similarly, while turning for Salam to the left, have the intention of offering your Salam greeting to all human beings and angels present on your left.

The method of Du’a:


1. The method of Du’a is that both hands be raised high enough so that they come in front of the chest. Let there be some space between the two hands. Do not bring the hands close together nor keep them far apart.

2. When making Du’a, keep the inner side of the hands turned towards your face.

Salah For Women:


The method of Salah describe earlier is for men. The Salah as offered by women differs from that of men in the following aspects. Women should be careful about what is required of them:

1. Before they begin their Salah, women should make sure that their whole body, except the face, the hands and the feet, is covered with clothes.Some women offer their Salah with the hair on their head remaining uncovered. Some have their wrists left uncovered. Some women use scarfs so thin or small that their hair tresses are visible dangling down underneath. If, during the Salah, any part of the body, even if it be equal to one-fourth, remains uncovered for a time during which one could say "Saubhan Rabbiyal Azeem" three times, the Salah itself would not be valid. However, should the uncovered portion be less than that, Salah would take place but the sin shall stay. 

2. For women, making Salah in the room is better than doing it in the verandah and doing it in the verandah is better than doing it in the courtyard. 

3. While starting the Salah, women should not raise their hands upto their ears, instead, they should raise them upto their shoulders, and that too, from within the scarf or other outer wrap being used. Hands should not be taken out of this cover. 

4. When women fold their hands on the chest, they should simply place the palm of their right hand on the back of the left forehand. They should not fold their hands on the navel like men. 

5. In Ruku’, women are not required to straighten their backs fully like men. Women should bend less as compared to men.

6. In the position of Ruku’, men should open up their fingers while placing them on the knees, but women are required that they place their hands on the knees with fingers close together, that is, there be on space between fingers. 

7. Women should not stand on legs absolutely straight, instead, they should stand with knees slightly bent forward. 

8. In Ruku’, men are required to keep their arms stretched, away from the sides. But, women should stand with their arms close to their sides. 

9. Women should stand with both feet close together. Specially, both their knees should just about be joined together. Let their be no separating distance between legs.

10. While doing Sajdah, the method prescribed for men is that they should not lower their chest until such time that their knees come to rest on the floor. But this method is not for women. They can, right from the start, lower their chest and go for Sajdah.

11. Women should do their Salah in a manner that the stomach-wall come to rest against the thighs and the arms stay close to the sides. In addition to that, omen do have to position their feet, upright, they should spread them on the floor sliding them out towards the right.

12. Men are prohibited to place their elbows on the floor while making Salah. But, women should place the whole arm, including the elbows, on the floor.

13. When sitting between Sajdah and when reciting "At-Tahiyyat", sit on the left hip, side both feet out to the side and let the left foot reset on the right calf of the leg. 

14. Men are required that they be careful about keeping their finger upon when bending for Ruku’, and keeping then close together in Sajdah, and then, leave them as they are during the rest of the Salah, when they make no effort either to close or open them. But, it required of women, under all conditions, that they keep fingers close together, that is leave no space between them. This is required all along in Ruku’, in Sajdah, between two Sajdah and in the Qa’dahs. 

15. It is makruh (reprehensible) for women to make a jama’ah (congregation) The very act of offering their Salah alone is better for them. However, should mahram-members of the family be making their Salah with jama’ah within the house, there is no harm if they join in with them in the jama’ah. But, in a situation like this, it is necessary that they stand exactly behind men. They should never stand next to them in the same row.


The Masjid Some Essential Rules Of Conduct:


1. While entering the Masjid, recite the following Du’a:
"Bismillahi Was-Salatu Was-Salam Ala Rasul-ullah. Allahumma Aftahli Abwaba Rahmatik"
( I enter with the name of Allah and with the prayer that Allah bless His Messenger and bestow upon him. O Allah, open for me the doors of Thy mercy.)

2. Immediately on entering the Masjid, make an intention that ‘I shall be in I’tikaf for whatever time I stay in the Masjid: By doing so, Insha’-Allah, the spiritual reward of I’tikaf can also be hoped for. 

3. Following entry into the Masjid, it is better to sit in the front row. But, in case space in the front has already been taken up, sit wherever you find an opening. Advancing forward by leap-frogging people’s necks is not permissible. 

4. Salam greeting should not be offered to those already sitting in the Masjid and busy in Dhikr or recitation of the Qu’ran. However, should one of them be not so engaged and looking at you on his own, there is no harm in offering such Salam greeting to him. 

5. If you have to offer Sunnah or Nafl Salah in the Masjid, select a spot where there is the least likelihood of people crossing in front of you. Some people start up their Salah in the back rows while ample space remains open in the front. Because of this act of theirs, it becomes difficult for other to cross over and they have to make a long detour to reach open sitting spots. Offering Salah in this manner is a sin in itself, and should a person happen to cross in front of the person making his Salah, then this sin of his crossing over in that manner will also rest on the shoulders of the person making such a Salah. 

6. After entering the Masjid, if you find that you are there a little ahead of the Salah timing, then, before you sit down, make two raka’ahs with the intention of Tahiyyah al-Masjid. This has great merit. If there is not time for that, you can combine the intention of Tahiyyah al-Masjid within the Sunnah Salah. And if, you do not have the time even to make your Sunnah Salah and the jama’ah is ready, this intention could also be combine with that of the Fard Salah.

7. As long as you sit in the Masjid, keep doing Dhikr. Specially, keep reciting the following Kalimah devotedly:
"Saubhanullahi Walhumdo Lillahi Wala Ilaha Illullaho Wallaho Akbar" Sanctified is Allah and for Allah is all praise and there is no god but Allah is great. 

8. Do not engage yourself in unnecessary conversation while sitting in the nothing else that may disturb those devoting to their ‘Ibadah of Salah or Dhikr. 

9. If the jama’ah is ready, fill in the front rows first. If space is open in the front row, it is not permissible to stand in the back row. 

10. From the time when the Iman takes his place on the Mimber to deliver the Friday Khutbah right through the end of the Salah, it is not permissible for anyone to talk, make Salah or to offer Salam to anyone or to answer Salam offered. However, should anyone start talking during this time, it is also not permissible that he be asked to keep quiet. 

11. Sit during the Khutbah as you sit in Qa’dah when reciting at-Tahiyyat. Some people sit hand folded during the first part of the Khutbah and then place their hands on the things during the second. This method is baseless. One should sit with hands on the thighs during both. 

12. Abstain from everything that may spread filth or smell in the Masjid or cause pain to anyone.

13. When you see anyone doing something wrong, ask him not to do so, quietly and softly. Totally avoid insulting him openly, or rebuking him, or quarrelling with him

Article taken (with Thanks) from darululoomkhi.edu.pk

Complete Guide to 'Id al-Adha & Qurbani (Udhiyah)


by Mufti Muhammad Taqi Uthmani

Takbir at-Tashriq

Beginning from the Fajr of the 9th Dhu ‘l-Hijjah up to the 'Asr prayer of the 13th, it is obligatory on each Muslim to recite the Takbir of Tashriq after every fard prayer in the following words.
Allahu Akbar, Allahu Akbar, La Ilaha Illallahu,
Wallahu Akbar, Allahu Akbar wa lillahilhamd.
(Allah is the greatest, Allah is the greatest. There is no god but Allah and Allah is the greatest, Allah is the greatest and to Allah belongs all praise)
According to authentic Islamic sources, it is obligatory on each Muslim, to recite this Takbir after every fard salah. For women also, it is commendable though not obligatory. Whether you are performing salah with Jama'ah (collectively) or on your own (individually) makes no difference. You must recite the Takbir. However, male Muslims should recite it in a loud voice, while females should recite it in a low voice.

 On the ‘Id Day

The following acts are sunnah on the day of ‘Id Al- Adha:
1. To wake up early in the morning.
2. To clean one's teeth with a miswak or brush.
3. To take bath.
4. To put on one's best available clothes.
5. To use perfume.
6. Not to eat before the ‘Id prayer.
7. To recite the Takbir of Tashriq in a loud voice while going to the ‘Id prayer.

How to Perform ‘Id Prayers (Hanafi School of Law)

The ‘Id prayer has two raka'ah performed in the normal way, with the only addition of six Takbirs, three of them in the beginning of the first raka'ah, and three of them just before ruku' in the second raka'ah. The detailed way of performing the ‘Id prayer is as follows:
The Imam will begin the prayer without Adhan or iqamah. He will begin the prayer by reciting Takbir of Tahrimah (Allahu Akbar). You should raise your hands up to the ears, and after reciting the Takbir, you should set your hands on your navel. The Imam will give a little pause during which you should reciteThana' (Subhanakallahumma .:.). After the completion of Thana', the Imam will recite Takbir (Allahu Akbar) three times. At the first two calls of Takbir you should raise your hands up to the ears, and after reciting Takbir (Allahu Akbar) in a low voice, should bring your hands down and leave them earthwards. But, after the third Takbir, you should set them on your navel as you do in the normal prayers.
After these three Takbirs, the Imam will recite the Holy Qur'an, which you should listen calmly and quietly. The rest of the raka'ah will be performed in the normal way.
After rising for the second raka'ah, the Imam will begin the recitations from the Holy Qur'an during which you should remain calm and quiet. When the Imam finishes his recitation, he will recite three Takbirs once again, but this time it will be just before bowing down for ruku'. At each Takbir you should raise your hands up to the ears, and after saying 'Allahu Akbar', bring them down and leave them earthwards. After these three takbirs have been called and completed, the Imam will say another takbir for bowing down into the ruku' position. At this takbir you need not raise your hands. You just bow down for your ruku' saying, 'Allahu Akbar'. The rest of the salah will be performed in its usual way.

 Khutbah: The Address of ‘Id al-Adha

In this salah of ‘Id, Khutbah is a sunnah and is delivered after the salah, unlike the salah of Jumu'ah where it is fard and is delivered before the salah. However, listening to the khutbah of ‘Id salah is wajib or necessary and must be listened to in perfect peace and silence.
It is a sunnah that the Imam begins the first Khutbah by reciting takbir (Allahu Akbar) nine times and the second Khutbah with reciting it seven times.
Note:
The way of ‘Id prayer described above is according to the Hanafi school of Muslim jurists. Some other jurists, like Imam Shafi'i, have some other ways to perform it. They recite Takbir twelve times before beginning the recitations of the Holy Qur'an in both the raka'ah. This way is also permissible. If the Imam, being of the Shafi'i school, follows this way, you can also follow him. Both ways are based on the practice of the Holy Prophet, صلى الله عليه  و سلم.

Sacrifice or Qurbani: Philosophy and Rules

‘Udhiyah’ is an Arabic word meaning "blood sacrifice" and 'Qurbani' is an Urdu and Persian word derived from the Arabic word Qurban. Lexically, it means an act performed to seek Allah's pleasure. Originally, the word Qurban included all acts of charity because the purpose of charity is nothing but to seek Allah's pleasure. But, in precise religious terminology, the word was later confined to the sacrifice of an animal slaughtered for the sake of Allah.
The sacrifice of an animal has always been treated as a recognized form of 'ibadah (worship) in all religious orders originating from a divine book. Even in pagan societies, the sacrifice of an animal is recognized as a form of worship, but it is done in the name of some idols and not in the name of Allah, a practice totally rejected by Islam.
In the Shari'ah of our beloved Prophet صلى الله عليه  و سلم, the sacrifice of an animal has been recognized as a form of  'ibadah only during three days of Dhu ‘l-Hijjah, namely, the 10th, 1lth and 12th of the month. This is to commemorate the unparalleled sacrifice offered by the Prophet Sayyidna Ibrahim, Alayhi Salam, when he, in pursuance to a command of Allah conveyed to him in a dream, prepared himself to slaughter his beloved son, Sayyidna Isma'il, Alayhi Salam, and actually did so but, Allah Almighty, after testing his submission, sent down a sheep and saved his son from the logical fate of slaughter. It is from that time onwards that the sacrifice of an animal became an obligatory duty to be performed by every well to do Muslim.
Qurbani is a demonstration of total submission to Allah and a proof of complete obedience to Allah's will or command. When a Muslim offers a Qurbani, this is exactly what he intends to prove. Thus, the Qurbani offered by a Muslim signifies that he is a slave of Allah at his best and that he would not hesitate even for a moment, once he receives an absolute command from his Creator, to surrender before it, to obey it willingly, even if it be at the price of his life and possessions. When a true and perfect Muslim receives a command from Allah, he does not make his obedience dependent upon the command's reasonability' as perceived through his limited understanding. He knows that Allah is All-knowing, All-Wise and that his own reason cannot encompass the knowledge and wisdom underlying the divine command. He, therefore, submits to the divine command, even if he cannot grasp the reason or wisdom behind it.
This is exactly what the Prophet Ibrahim, Alayhi Salam, did. Apparently, there was no reason why a father should slaughter his innocent son. But, when came the command from Allah, he never asked about the reason for that command, nor did he hesitate to follow it. Even his minor son when asked by his father about the dream he had seen, never questioned the legitimacy of the command, nor did he pine or whine about it, nor did he ask for one good reason why he was being slaughtered. The one and only response he made was:
'Father, do what you have been ordered to do. You shall find me, God willing, among the patient".
The present-day Qurbani is offered in memory of this great model of submission set before us by the great father and the great son. So Qurbani must be offered in our time emulating the same ideal and attitude of submission.
This, then, is the true philosophy of Qurbani. With this in mind, one can easily unveil the fallacy of those who raise objections against Qurbani on the basis of economic calculations and depict it to be a wastage of money, resources and livestock. Unable to see beyond mundane benefits, they cannot understand the spirit Islam wants to plant and nourish among its followers, the spirit of total submission to Allah's will which equips man with most superior qualities so necessary to keep humanity in a state of lasting peace and welfare.
Qurbani is nothing but a powerful symbol of the required human conduct vis-a-vis the divine commands, however "irrational" or "uneconomic" they may seem to be in their appearance. Thus, the distrustful quest for mundane economic benefits behind Qurbani is, in fact, the negation of its real philosophy and the very spirit underlying it.
No doubt, there are in every form of worship ordained by Allah, certain worldly benefits too, but they are not the main purpose of these prescribed duties, nor should they be treated as a pre-condition to submission and obedience. All acts of worship, including Qurbani, must be carried out with a spirit of total submission to Allah, irrespective of their economic, social or political benefits. This is what Ibrahim, Alayhi Salam, did, and this is what every true Muslim is required to do.
Keeping this in view, given below are some rules governing Qurbani in our Shari'ah according to the Hanafi School.

The Time of Qurbani

Qurbani can only be performed during the three days of ‘Id, namely the 10th, 11th and 12th of Dhu ‘l-Hijjah. It is only in these days that slaughtering of an animal is recognized as an act of worship. No Qurbani can be performed in any other days of the year.
Although Qurbani is permissible on each of the three aforesaid days, yet it is preferable to perform it on the first day i.e. the 10th of Dhu ‘l-Hijjah.
No Qurbani is allowed before the ‘Id prayer is over. However, in small villages where the ‘Id prayer is not to be performed, Qurbani can be offered' any time after the break of dawn on the 10th of Dhu ‘l-Hijjah.
Qurbani can also be performed in the two nights following the ‘Id day, but it is more advisable to perform it during daytime.

Who is Required to Perform Qurbani?

Every adult Muslim, male or female, who owns 613.35 grams of silver or its equivalent in money, personal ornaments, stock-in-trade or any other form of wealth which is surplus to his basic needs, is under an obligation to offer a Qurbani. Each adult member of a family who owns the above mentioned amount must perform his own Qurbani separately. If the husband owns the required quantity, but the wife does not, the Qurbani obligatory on the husband only and vice-versa. If both of them have the prescribed amount of wealth, both should perform Qurbani separately.
If the adult children live with their parents, Qurbani is obligatory on each one of them possessing the prescribed amount. The Qurbani offered by a husband for himself does not fulfil the obligation of his wife, nor can the Qurbani offered by a father discharge his son or daughter from their obligation. Each one of them should care for his own.
However, if a husband or a father, apart from offering his own Qurbani, gives another Qurbani on behalf of his wife or his son, he can do so with their permission.

No Alternate for Qurbani

Some people think that instead of offering a Qurbani they should give its amount to some poor people as charity. This attitude is totally wrong. Actually, there are different forms of worship obligatory on Muslims. Each one of them has its own importance and none of them can stand for the other. It is not permissible for a Muslim to perform salah instead of fasting in Ramadan, nor is it permissible for him to give some charity instead of observing the obligatory Salah. Similarly, Qurbani is an independent form of worship and this obligation cannot be discharged by spending money in charity.
However, if somebody, out of his ignorance or negligence, could not offer Qurbani on the three prescribed days (10th, 1lth and 12th Dhu ‘l-Hijjah) then, in that case only, he can give the price of a Qurbani as sadaqah to those entitled to receive Zakah. But during the days of Qurbani no Sadaqah can discharge the obligation.

The Animals of Qurbani

The following animals can be slaughtered to offer a Qurbani:
1. Goat, either male or female, of at least one year of age.
2. Sheep, either male or female, of at least six months of age.
3. Cow, ox buffalo of at least two years of age.
4. Camel, male or female, of at least five years of age.
One head of goat or sheep is enough only for one person's Qurbani. But as for all other animals like cow, buffalo or camel, one head of each is equal to seven offerings thus allowing seven persons to offer Qurbani jointly in one such animal.
If the seller of animal claims that the animal is of the recognized age and there is no apparent evidence to the contrary; one can trust his statement and the sacrifice of such an animal is lawful.

Rules on Defective Animals

The following defective animals are not acceptable in Qurbani:
1. Blind, one eyed or lame animal.
2. An animal so emaciated that it cannot walk to its slaughtering place.
3. An animal with one-third part of the ear or the nose or the tail missing.
4. An animal that has no teeth at all, or the major number of its teeth are missing.
5. An animal born without ears.
The following animals are acceptable in Qurbani:
1. A castrated he - goat. (Rather, its Qurbani is more preferable).
2. An animal that has no horns, or its horns are broken. However, if the horns of an animal are uprooted totally so as to create a defect in the brain, its Qurbani is not lawful.
3. An animal the missing part of whose ear, nose or tail is less than one third.
4. A sick or injured animal, unless it has some above mentioned defects rendering its Qurbani unlawful.

The Sunnah Method of Qurbani

It is more preferable for a Muslim to slaughter the animal of his Qurbani with his own hands. However, if he is unable to slaughter the animal himself, or does not want to do so for some reason, he can request another person to slaughter it on his behalf. In this case also, it is more preferable that he, at least, be present at the time of slaughter. However, his absence at the time of slaughter does not render the Qurbani invalid, if he has authorized the person who slaughtered the animal on his behalf. It is a Sunnah to lay the animal with its face towards the Qiblah, and to recite the following verse of the Holy Quran:
6:79
Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah. ( Surah Al-An'am, 6:79)
But the most essential recitation when slaughtering an animal is: Bismillah, Allahu Akbar. (In the name of Allah, Allah is the greatest). If somebody intentionally avoids to recite it when slaughtering an animal, it does not only make his Qurbani unlawful, but also renders the animal haram, and it is not permissible to eat the meat of that animal. However, if a person did not avoid this recitation intentionally, but he forgot to recite it when slaughtering the animal, this mistake is forgiven and both the Qurbani and the slaughter are lawful.
If somebody is unable to recite "Bismillah Allahu Akbar" in the Arabic language, he can recite the name of Allah in his own language by saying, "In the name of Allah".

Distribution of the Meat

If an animal is sacrificed by more than one person, like cow or camel, its meat should be distributed equally among its owners by weighing the meat strictly and not at random or by mere guess. Even if all the partners agree on its distribution without weighing, it is still not permissible according to shari'ah.
However, if the actual weighing is not practicable due to some reason, and all the partners agree to distribute the meat without weighing, distribution by guess can be done with the condition that each share necessarily contains either a leg of the animal or some quantity of its liver.
Although the person offering a Qurbani can keep all its meat for his own use, yet,it is preferable to distribute one-third among the poor, another one-third among his relatives and then, keep the rest for his personal consumption.
All parts of the sacrificed animal can be used for personal benefit, but none can be sold, nor can be given to the butcher as a part of his wages. If somebody has sold the meat of the Qurbani or its skin, he must give the accrued price as sadaqah to a poor man who can receive Zakah.

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