Monthly Archives: May 2015
Get Rewarded for NOT Doing Good Deeds (Hadith No. 2635)
We have established in past posts that fasting while traveling is permissible, but Prophet (sallallaahu `alayhi wasallam) used to avoid it. And we all know this one:
Narrated ‘Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) was asked, “What deeds are loved most by Allah?” He said,
“The most regular constant deeds even though they may be few.”
[Bukhari, Vol. 8, Book 76, Number 472]
Now read this.
Volume 4, Book 52, Number 239 :
Narrated by Ibrahim Abu Isma’il As-Saksaki
I heard Abu Burda (radiallaahu `anhu) who accompanied Yazid bin Abi Kabsha on a journey. Yazid used to observe fasting on journeys. Abu Burda (radiallaahu `anhu) said to him, “I heard Abu Musa (radiallaahu `anhu) several times saying that Allah’s Apostle (sallallaahu `alayhi wasallam) said, ‘When a slave falls ill or travels, then he will get reward similar to that he gets for good deeds practiced at home when in good health.”
Isn’t this like the coolest thing ever? There are so many things we end up not doing because of sickness or travel and feel guilty for leaving them. But worry not, my friend, you have been relieved of this burden. If there’s something you do continuously when at home and in good health, you’ll be rewarded for it even if you don’t do it due to sickness or travel.
I usually end up missing or shortening the adhkaar after Salah when down with fever or headache etc.. The daily reading of Quran gets disturbed while traveling.. We all miss our Sunnah prayers in long journeys anyway.. So remember this hadith next time you’re feeling unwell or out of town and relax, for the kiraaman kaatibeen are at work even if you’re not!. :)
Remembering Allah in the Highs and the Lows (Ahadith 2631 – 2634)
Hadith no. 2630 (below) is a repeat. Read it here.
Volume 4, Book 52, Number 234 :
Narrated by Anas (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) reached Khaibar in the morning, while the people were coming out carrying their spades over their shoulders. When they saw him they said, “This is Muhammad and his army! Muhammad and his army!” So, they took refuge in the fort. The Prophet (sallallaahu `alayhi wasallam) raised both his hands and said, “Allahu Akbar, Khaibar is ruined, for when we approach a nation (i.e. enemy to fight) then miserable is the morning of the warned ones.” Then we found some donkeys which we (killed and) cooked: The announcer of the Prophet (sallallaahu `alayhi wasallam) announced: “Allah and His Apostle forbid you to eat donkey’s meat.” So, all the pots including their contents were turned upside down.
Volume 4, Book 52, Number 235 :
Narrated by Abu Musa Al-Ashari (radiallaahu `anhu)
We were in the company of Allah’s Apostle (sallallaahu `alayhi wasallam) (during Hajj). Whenever we went up a high place we used to say: “None has the right to be worshipped but Allah, and Allah is Greater,” and our voices used to rise, so the Prophet (sallallaahu `alayhi wasallam) said, “O people! Be merciful to yourselves (i.e. don’t raise your voice), for you are not calling a deaf or an absent one, but One Who is with you, no doubt He is All-Hearer, ever Near (to all things).”
Shaykh al-Islam (may Allah have mercy on him) was asked about a man who established a waqf and in some of his conditions he stipulated that they should recite whatever they are able to (of Qur’aan) and recite Subhaan Allah (Glory be to Allah), Laa ilaaha ill-Allah (there is no God but Allah) and Allahu akbar(Allah is most great), and send blessings upon the Prophet (blessings and peace of Allah be upon him) after Fajr until sunrise. Is it better to do that out loud or quietly?
Praise be to Allah. Rather it is better to recite dhikr and du‘aa’ – such as sending blessings upon the Prophet (blessings and peace of Allah be upon him) – quietly, unless there is a reason to do otherwise. At this particular time it is especially preferable (to recite it quietly), because Allah says (interpretation of the meaning): “And remember your Lord by your tongue and within yourself, humbly and with fear without loudness in words in the mornings” [al-A‘raaf 7:205]. And in as-Saheeh it is narrated from the Prophet (blessings and peace of Allah be upon him) that when he saw the Sahaabah (may Allah be pleased with them) raising their voices in dhikr, he said:
End quote from al-Fataawa al-Kubra, 4/246
Volume 4, Book 52, Number 236 :
Narrated by Jabir bin ‘Abdullah (radiallaahu `anhu)
Whenever we went up a place we would say, “Allahu Akbar (i.e. Allah is Greater)”, and whenever we went down a place we would say, “Subhan Allah.”
Volume 4, Book 52, Number 237 :
Narrated by Jabir (radiallaahu `anhu)
Whenever we went up a place we would say Takbir, and whenever we went down we would say, “Subhan Allah.”
Volume 4, Book 52, Number 238 :
Narrated by Abdullah bin Umar (radiallaahu `anhu)
Whenever the Prophet (sallallaahu `alayhi wasallam) returned from the Hajj or the ‘Umra or a Ghazwa, he would say Takbir thrice. Whenever he came upon a mountain path or wasteland, and then he would say, “None has the right to be worshipped but Allah, Alone Who has no partner. All the Kingdom belongs to Him and all the praises are for Him and He is Omnipotent. We are returning with repentance, worshipping, prostrating ourselves and praising our Lord. Allah fulfilled His Promise, granted victory to His slave and He Alone defeated all the clans.”
Abu Dawood narrated that Ibn ‘Umar taught him that when the Messenger of Allah (blessings and peace of Allah be upon him) got up on his camel, when he was setting out on a journey, he would say takbeer three times, then he would say: “Subhaan allathi sakhkhara lana hadha wa ma kunna lahu muqrineen wa inna ila rabbina la munqaliboon. Allaahumma inna nas’aluka fi safarina haadha al-birra wa’l-taqwa wa min al-‘aml ma tarda, Allaahumma hawwin ‘alayna safarana haadha watwi ‘anna bu’dahu. Allaahumma anta al-saahib fi’l-safar wa’l-khaleefah fi’l-ahl (Glory be to the One Who has placed this (transport) at our service and we ourselves would not have been capable of that, and to our Lord is our final destiny. O Allah, we ask You for righteousness and piety in this journey of ours, and we ask You for deeds which please You. O Allah, facilitate our journey and let us cover its distance quickly. O Allah, You are the Companion on the journey and the Successor (the One Who guards them in a person’s absence) over the family).”
And when he returned he would say the same words and would add to them: “Ayiboona taiboona ‘abidoona li rabbina hamidoon (Returning, repenting, worshipping and praising our Lord).”
When the Prophet (blessings and peace of Allah be upon him) and his army climbed a hill they would say takbeer and when they went downhill they would say tasbeeh.
Those scholars who say that this is mustahabb (recommended) when going up the stairs and so on, say that one should say takbeer when going up and that going up stairs or hills is the same thing.
But others say that saying takbeer when going up the stairs and so on is not prescribed, because that was not narrated except in specific circumstances, namely climbing up a mountain and the like when travelling; with regard to going up the stairs and so on, there is no such report, even though this was something known among them and they used to do it (i.e., climb up and down stairs etc). If it were prescribed, the Prophet (blessings and peace of Allah be upon him) would have done it or he would have taught it to his companions as he taught them what to say when entering the house and when leaving it, and other adhkar (words of remembrance) to be recited every day and night.
This is the most correct view concerning this issue.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked the following question: It says in the hadeeth that the Prophet (blessings and peace of Allah be upon him) used to say takbeer when climbing a hill and tasbeeh when going down into a valley. Is this takbeer and tasbeeh only when travelling, or did he say takbeer – for example – at home when going up to the second and third floor? May Allah reward you with good.
During his journeys, when the Prophet (blessings and peace of Allah be upon him) climbed up a hill he would say takbeer, and when he went down into a valley he would say tasbeeh. That is because the one who is above a thing may feel proud and think that he is great, so it is appropriate for him to proclaim the greatness of Allah, may He be glorified and exalted, by saying: Allahu akbar. And when he descends, he is going down to a lower level, so it is appropriate for him to glorify Allah, may He be glorified and exalted, when going down. This is the context of saying takbeer and tasbeeh.
But there is no report in the Sunnah (prophetic teachings) about doing that when not travelling. Acts of worship are based on tawqeef i.e., they are limited to what is narrated in sound reports. Based on that, when a person goes up the stairs in his house he does not have to say takbeer, and when he comes downstairs he does not have to say tasbeeh. Rather that only applies in the case of travelling.
End quote from Liqaa’aat al-Baab al-Maftooh.
And Allah knows best.
I personally incline towards the first opinion. My two cents about the latter: if the same reasoning is applied to stairs in one’s house, especially if one lives in a tall building and going up and down the elevator/stairs 20-50 floors is a norm, then it is very likely that pride and greatness are felt. Saying Allahu Akbar when going up could humble the person. So to be safe, one could say Takbeer and Tasbeeh not to follow this specific Sunnah but to remember Allah as it is appropriate to remember Him in that situation. Yes?
Respecting the Quran (Hadith No. 2629)
Hadith no. 2628 (below) is a repeat. Read it here.
Volume 4, Book 52, Number 232 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “There is a (compulsory) Sadaqa (charity) to be given for every joint of the human body (as a sign of gratitude to Allah) everyday the sun rises. To judge justly between two persons is regarded as Sadaqa, and to help a man concerning his riding animal by helping him to ride it or by lifting his luggage on to it, is also regarded as Sadaqa, and (saying) a good word is also Sadaqa, and every step taken on one’s way to offer the compulsory prayer (in the mosque) is also Sadaqa and to remove a harmful thing from the way is also Sadaqa.”
Volume 4, Book 52, Number 233 :
Narrated by ‘Abdullah bin ‘Umar (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) forbade the people to travel to a hostile country carrying (copies of) the Quran.
The Qur’aan is the best book that mankind has ever known, because it is the Word of the Lord of the Universe, which was brought down by the trustworthy Spirit [i.e., Jibreel] to the heart of the noble Messenger, to bring mankind forth from darkness into light, and guide them to the straight path. It is the Book whose miracle abides, the proof of which is constantly renewed; Falsehood cannot come to it from before it or behind it, (it is) sent down by the All Wise, Worthy of all praise (Allaah) [cf. Fussilat 41:42]
Muslims are to follow a certain etiquette when it comes to the Quran. As for the conditions related to purity when reading/touching the Quran, that will not be under discussion here. This post focuses on the aspect of respect when it comes to the copy of Quran (Mus-haf).
There is no difference of opinion among the scholars concerning the fact that the Qur’aan must be respected and protected.
Al-Nawawi (may Allaah have mercy on him) said in Al-Majmoo’ (2/85):
Putting it on the Ground..
Shaykh ‘Abd-Allaah ibn Jibreen (may Allaah preserve him) was asked:
What is the ruling on putting the Qur’aan on the clean ground or on the prayer mat?
It is better to put it in a high place so that it will be exalted in both the literal and metaphorical sense. Allaah says (interpretation of the meaning): “Exalted (in dignity), purified” [‘Abasa 80:14]. If you need to put it down, then put it down in a place that is raised up, even if only a little. If that is not possible then it is permissible to put it on the ground, on a clean carpet and the like. The Qur’aan should not be put down in a low place or a place that is impure or on the dirt, because that is showing disrespect towards it. But if a person needs to put it down on a clean carpet, there is nothing wrong with that, so long as one is keen to exalt it both literally and metaphorically.
Fataawa Islamiyyah (4/15).
Using it as a Pillow..
Ibn Muflih (May Allaah have mercy on him) said:
It is makrooh to use the Mushaf as a pillow. This was stated by Ibn Tameem, who mentioned it in al-Ri’aayah. Bakr ibn Muhammad said: Abu ‘Abd-Allaah said it is makrooh to place the Mushaf beneath one’s head and sleep on it. Al-Qaadi said: Rather that is makrooh because it is humiliating it and failing to respect it, as he is treating it like any other object.
Ibn Hamdaan favoured the view that it is haraam and stated that definitively in al-Mughni and al-Sharh. The same applies to all books of knowledge, if they contain Qur’aan, otherwise it is only makrooh.
Ibn ‘Abd al-Qawiy says in his book Majma’ al-Bahrayn: It is haraam to recline on the Mushaf and on the books of hadeeth and on anything in which there is any Qur’aan, according to consensus. End quote
Al-Adaab al-Shar’iyyah (2/393)
Carrying it in the Pocket..
It says in Fataawa al-Lajnah al-Daa’imah (4/60): One of us carries the Mushaf in his pocket, and he may enter the washroom carrying it. What is the ruling on that, please advise us?
Answer: carrying the Mushaf in one’s pocket is permissible, but it is not permissible for a person to enter the washroom carrying a Mushaf; rather he should put the Mushaf in a suitable place, out of respect and veneration for the Book of Allaah. But if he has no choice but to take it in with him, for fear that it may be stolen if he leaves it outside, then it is permissible for him to take it in with him, out of necessity. End quote.
But if the Mushaf is carried in the back pocket of one’s pants, and that will lead to sitting on the Mushaf when a person wants to sit down, then it is not permissible — in that case — to put it in the back pocket. The least that can be said concerning that is that it is makrooh. In fact more than one of the scholars stated clearly that something less serious than that is haraam, namely putting the Mushaf beneath one’s head like a pillow.
The Muslim should not go to extremes in respecting the Qur’aan. People have gone to extremes in this matter and have made it too burdensome, as it was narrated that one of them said: “For thirty years I have not entered a room in which there is a Mus-haf without having wudoo’.” And if one of them is in a room in which there is a Mus-haf he would not sleep all night lest he break wind in a room in which there is a Mus-haf!
These actions are clearly contrary to the way of the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them). They lived in small, cramped rooms, but that did not prevent them from sleeping in their houses, or having intercourse with their wives, or staying without wudoo’ for a while, even though there were Mus-hafs in their houses. When the Qur’aan was collected, it was kept in the houses of many of them.
Carpooling (Ahadith 2623 – 2627)
Volume 4, Book 52, Number 227 :
Narrated by Aisha (radiallaahu `anhaa)
That she said, “O Allah’s Apostle! Your companions are returning with the reward of both Hajj and ‘Umra, while I am returning with (the reward of) Hajj only.” He said to her, “Go, and let ‘Abdur-Rahman (i.e. your brother) make you sit behind him (on the animal).” So, he ordered ‘AbdurRahman (radiallaahu `anhu) to let her perform ‘Umra from Al-Tan’im. Then the Prophet (sallallaahu `alayhi wasallam) waited for her at the higher region of Mecca till she returned.
Volume 4, Book 52, Number 228 :
Narrated by ‘Abdur-Rahman bin Abi Bakr As-Siddiq (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) ordered me to let ‘Aisha (radiallaahu `anhaa) sit behind me (on the animal) and to let her perform ‘Umra from At-Tan’im.
Volume 4, Book 52, Number 229 :
Narrated by Anas (radiallaahu `anhu)
I was riding behind Abu Talha (radiallaahu `anhu) (on the same) riding animal) and (the Prophet’s companions) were reciting Talbiya aloud for both Hajj and ‘Umra.
Volume 4, Book 52, Number 230 :
Narrated by ‘Urwa from Usama bin Zaid (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) rode a donkey on which there was a saddle covered by a velvet sheet and let Usama (radiallaahu `anhu) ride behind him (on the donkey).
Volume 4, Book 52, Number 231 :
Narrated by Nafi from ‘Abdullah (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) came to Mecca through its higher region on the day of the Conquest (of Mecca) riding his she-camel on which Usama (radiallaahu `anhu) was riding behind him. Bilal and ‘Uthman bin Talha (radiallaahu `anhumaa), one of the servants of the Ka’ba, were also accompanying him till he made his camel kneel in the mosque and ordered the latter to bring the key of the Ka’ba. He opened the door of the Ka’ba and Allah’s Apostle (sallallaahu `alayhi wasallam) entered in the company of Usama, Bilal and ‘Uthman (radiallaahu `anhum), and stayed in it for a long period. When he came out, the people rushed to it, and ‘Abdullah bin ‘Umar (radiallaahu `anhu) was the first to enter it and found Bilal (radiallaahu `anhu) standing behind the door. He asked Bilal (radiallaahu `anhu), “Where did the Prophet (sallallaahu `alayhi wasallam) offer his prayer?” He pointed to the place where he had offered his prayer. ‘Abdullah (radiallaahu `anhu) said, “I forgot to ask him how many Rakat he had performed.”
Go follow the Sunnah, share you rides, socialize, conserve energy, save the planet! (Y)
Road Trips & Food (Ahadith 2619 – 2622)
Volume 4, Book 52, Number 223 :
Narrated by Jabir bin ‘Abdullah (radiallaahu `anhu)
During the life-time of the Prophet (sallallaahu `alayhi wasallam) we used to take the meat of sacrificed animals (as journey food) to Medina.
How they preserve that meat for the length of their travel, I have no idea! Lucky for us, we live in the age of coolers and ice packs.
Volume 4, Book 52, Number 224 :
Narrated by Suwaid bin An-Nu’man (radiallaahu `anhu)
That he went out in the company of the Prophet (sallallaahu `alayhi wasallam) during the year of Khaibar (campaign till they reached a place called As-Sahba’, the lower part of Khaibar. They offered the ‘Asr prayer (there) and the Prophet (sallallaahu `alayhi wasallam) asked for the food. Nothing but Sawiq was brought to the Prophet (sallallaahu `alayhi wasallam). So, they chewed it and ate it and drank water. After that the Prophet (sallallaahu `alayhi wasallam) got up, washed his mouth, and they too washed their mouths and then offered the prayer.
Sawiq is a kind of barley porridge.
Volume 4, Book 52, Number 225 :
Narrated by Salama (radiallaahu `anhu)
Once the journey-food of the people ran short and they were in great need. So, they came to the Prophet (sallallaahu `alayhi wasallam) to take his permission for slaughtering their camels, and he permitted them. Then ‘Umar (radiallaahu `anhu) met them and they informed him about it. He said, “What will sustain you after your camels (are finished)?” Then ‘Umar (radiallaahu `anhu) went to the Prophet (sallallaahu `alayhi wasallam) and said, “O Allah’s Apostle! What will sustain them after their camels (are finished)?” Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Make an announcement amongst the people that they should bring all their remaining food (to me).” (They brought it and) the Prophet (sallallaahu `alayhi wasallam) invoked Allah and asked for His Blessings for it. Then he asked them to bring their food utensils and the people started filling their food utensils with their hands till they were satisfied. Allah’s Apostle (sallallaahu `alayhi wasallam) then said, “I testify that None has the right to be worshipped but Allah, and I am His Apostle. “
Volume 4, Book 52, Number 226 :
Narrated by Wahb bin Kaisan
Jabir bin ‘Abdullah (radiallaahu `anhu) said, “We set out, and we were three-hundred men carrying our journey-food on our shoulders. Then we began to eat a single date each per day.” A man asked (Jabir), “O Abu ‘Abdullah! How could a person be satisfied with a single date?” Jabir (radiallaahu `anhu) replied, “We realized the value of that one date when we could not even have that much till we reached the sea-shore, when all of a sudden we saw a huge fish cast by the sea. So, we ate of it as much as we wished for eighteen days.”
Here are some tips on packing food for road trips.