Chapter 6

Virtues of deeds

47190: Is he regarded as sponsoring an orphan if he simply pays money to a charity that sponsors orphans?

Question:

I sponsor an orphan through Jama'iyyat al-Birr in Jeddah, paying 200 riyals a month which is given to the mother of the child through them. I am not responsible for anything else concerning the child apart from paying this money. Is this what the Prophet (peace and blessings of Allaah be upon him) enjoined when he said, "I and the one who sponsors an orphan will be in Paradise"? Please advise me, may Allaah reward you with good.

Answer:

Praise be to Allaah.

Firstly: sponsoring an orphan is one of the righteous deeds which Islam encourages us to do and tells us are among the means of entering Paradise, and indeed of attaining the highest positions therein. There is sufficient encouragement for the believer to do these actions in the words of the Prophet (peace and blessings of Allaah be upon him): "I and the one who sponsors an orphan will be in Paradise like these two" _ and he gestured with his forefinger and middle finger, holding them apart. Al-Bukhaari, 5304.

Ibn Battaal (may Allaah have mercy on him) said: "It is a duty for the one who hears this hadeeth to act upon it, so that he will be with the Prophet (peace and blessings of Allaah be upon him) in Paradise." (Quoted by Ibn Hajar in Fath al-Baari, 10/436.

Secondly: spending money on an orphan is something that is encouraged in particular. The Prophet (peace and blessings of Allaah be upon him) said: "This money is fresh and sweet. Blessed is the wealth of the Muslim, from which he gives to the poor, the orphan and the wayfarer" or as the Prophet (peace and blessings of Allaah be upon him) said it. Narrated by al-Bukhaari, 1465; Muslim, 1052.

But this spending is not the be-all and end-all of the sponsorship that is encouraged in Islam, for which a person is promised a high status in Paradise, rather it is just one kind and one aspect of sponsorship and kind treatment of the orphan until he grows up. Rather sponsorship in the complete sense means looking after him, guiding him with regard to his religious and worldly affairs, educating him, and treating him kindly until he is no longer regarded as an orphan (i.e., when he reaches adulthood). Ibn al-Atheer said: "The sponsor is the one who takes care of the orphan's affairs and brings him up." Al-Nihaayah, 4/192. In Riyaadh al-Saaliheen, al-Nawawi (may Allaah have mercy on him) defined the sponsor of an orphan as being the one who takes care of his affairs. The commentator on this book said: (that means) his religious and worldly affairs, by spending on him, clothing him, etc. Daleel al-Faaliheen, 3/103. Shaykh Ibn `Uthaymeen (may Allaah have mercy on him) said: Sponsoring an orphan means taking care of his religious and worldly interests, teaching him and guiding him etc with regard to religious matters, and taking care of his food, drink, shelter and other worldly concerns. Sharh Riyaadh al-Saaliheen, 5/113.

The religious and educational affairs of the orphan both come under the heading of sponsorship; it is not only the matter of material, worldly interests. Indeed, these (religious and educational interests) are more important, just as a father's educating and disciplining his children is more important than his simply spending on them. Shaykh Ibn Sa'di said _ concerning a man educating his children: When you feed them, clothe them and train them physically, you are fulfilling their rights for which you will be rewarded; by the same token, when you train them spiritually and impart beneficial knowledge to them, and guide them towards good morals and manners and warn them against the opposite, you are also fulfilling rights which are even more important." Bahjat Quloob al-Abraar, 128.

This is the true sponsorship of an orphan, bringing him up like one's own son, which is not limited to feeling compassion for him and being kind to him, and teaching him and disciplining him and educating him in the best manner. Fayd al-Qadeer by al-Manaawi, 1/108.

Al-`Iraaqi (may Allaah have mercy on him) wondered whether this was the reason why the one who sponsors an orphan would be close to the Prophet (peace and blessings of Allaah be upon him) in Paradise. He said: "Perhaps the reason why the one who sponsors an orphan will be so close to the Prophet (peace and blessings of Allaah be upon him) in Paradise is because a Prophet (peace and blessings of Allaah be upon him) is usually sent to people who do not know about Allaah and the true religion, so a Prophet is like a sponsor, teacher and guide for them, and the one who sponsors an orphan is taking care of one who does not understand his religion, or even his worldly affairs, so he guides him, teaches him and disciplines him. (Quoted by al-Haafiz in al-Fath, 10/437.

Moreover, limiting it to spending, especially when the orphan is far away, deprives the sponsor of one of the means of softening the heart and meeting needs, which is embracing the orphan and treating him kindly. The Prophet (peace and blessings of Allaah be upon him) said: "Bring the orphan close to you, wipe his head and give him some of your food, for that will soften your heart and fulfil your need." Al-Silsilah al-Saheehah, 854.

The point is that the best way of sponsoring an orphan is for a man to bring him in with his own children, and raise him as he raises them, and spend on him as he spends on them.

If the sponsor cannot afford to spend on the orphan, or if the orphan has enough wealth to be independent of means, and a man brings him in with his own children, this is good, even if it is lower in status than the first suggestion. This is one of the greatest types of sponsorship, and serves one of its greatest aims. Al-Nawawi (may Allaah have mercy on him) said: "This virtue is attained by the one who sponsors an orphan from his own wealth or from the orphan's wealth under legitimate shar'i guardianship. Quoted by Ibn `Alaan in Daleel al-Faaliheen, 3/104.

If a man has wealth from which he can spend on an orphan, as in the case of the person asking this question, then he is doing something very good in sha Allah, and it will be sufficient to protect him from the fitnah (trial, temptation) of wealth and stinginess. And it will fulfill the condition stipulated by the Prophet (peace and blessings of Allaah be upon him): "… from which he gives to the poor, the orphan and the wayfarer." But this is not sponsorship in the fullest sense, for which a person is promised closeness to the Prophet (peace and blessings of Allaah be upon him) in Paradise. But if he has a pure and sincere intention he may achieve thereby that which he could not attain by his deeds. It was narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) was on a campaign and he said: "There are people whom we have left behind in Madeenah, but we did not travel though any mountain pass or valley but they were with us. They were detained by some excuse."

Narrated by al-Bukhaari, 2839.

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36546: Examples of good deeds we can do every day to increase our hasanaat

Question:

I hope you can give me some examples of good deeds that we can do every day to increase our hasanaat.

Answer:

Praise be to Allaah.

If Allaah helps him to do righteous deeds, the Muslim can earn a great deal of reward.

There are many different kinds of righteous deeds that can be done by rich and poor, old and young, male and female, depending on each person's circumstances, ambition and energy, after the help of Allaah.

Allaah says (interpretation of the meaning):

"Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)" [al-Nahl 16:97]

It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Hasten to do good deeds before there come tribulations like pieces of a dark night, when a man will be a believer in the morning and a kaafir by evening, or he will be a believer in the evening and a kaafir by morning, selling his religious commitment for worldly gain." Narrated by Muslim, 118.

The kinds of good deeds that a person can do every day include the following:

1 _ Praying in congregation in the mosque

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: "Whoever goes to the mosque in the morning and evening, Allaah will prepare for him an honourable place in Paradise every time he goes and comes."

Narrated by al-Bukhaari, 631; Muslim, 669.

2 _ Attending funerals and offering the funeral prayer

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever attends a funeral until he offers the (funeral) prayer will have one qiraat (of reward) and whoever attends until the burial is done will have two qiraats." It was said: "What are the two qiraats?" He said: "Like two great mountains." Narrated by al-Bukhaari, 1261; Muslim, 945

3 _ Saying "Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu'l-mulk wa lahu'l-hamd wa huwa `ala kulli shay'in qadeer (There is no god but Allaah alone, with no partner or associate; His is the Dominion, to Him be all praise, and He is able to do all things)" one hundred times each day.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever says Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu'l-mulk wa lahu'l-hamd wa huwa `ala kulli shay'in qadeer one hundred times in a day, it will be as if he freed ten slaves, and one hundred hasanaat (good deeds) will be recorded for him, and one hundred sayi'aat (bad deeds) will be erased from him, and it will be a protection for him against the Shaytaan all that day until evening comes. No one can do anything better than that except one who does more." Narrated by al-Bukhaari, 3119; Muslim, 2691.

4 _ Upholding the ties of kinship

It was narrated that Anas (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: "Whoever would like his provision to be increased and his lifespan extended, let him uphold his ties of kinship."

Narrated by al-Bukhaari, 5639; Muslim, 2557.

5 _ Observing voluntary fasts, visiting the sick and giving charity.

It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Who among you is fasting today?" Abu Bakr (may Allaah be pleased with him) said: "I am." He said: "Who among you has attended a funeral today?" Abu Bakr (may Allaah be pleased with him) said: "I have." He said: "Who among you has fed a poor person today?' Abu Bakr (may Allaah be pleased with him) said: "I have." He said: "Who among you has visited a sick person today?" Abu Bakr (may Allaah be pleased with him) said: "I have." The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "These (traits) are not combined in a person but he will enter Paradise."

Narrated by Muslim, 1028.

6 _ Saying Subhaan Allaah wa bi hamdih (Praise and glory be to Allaah) one hundred times.

It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever says Subhaan Allaah wa bi hamdih (Praise and glory be to Allaah) one hundred times, morning and evening, his sins will be erased even if they are like the foam of the sea."

Narrated by al-Bukhaari, 6042; Muslim, 2691.

7 _ Tasbeeh, tahmeed and takbeer, and enjoining what is good and forbidding what is evil, and praying Duha.

It was narrated from Abu Dharr that the Prophet (peace and blessings of Allaah be upon him) said: "For every bone of the son of Adam a charity must be given each day. Every tasbeehah [saying Subhaan Allaah (Glory be to Allaah)] is a charity, every tahmeedah [saying al-hamdu Lillaah (praise be to Allaah)] is a charity, every tahleelah [saying Laa ilaaha ill-Allaah (There is no god but Allaah)] is a charity, every takbeerah [saying Allaahu akbar [Allaah is Most Great]) is a charity, enjoining what is good is a charity, forbidding what is evil is a charity, and two rak'ahs offered in the mid-morning (Duha) is sufficient."

Narrated by Muslim, 720.

8 _ Reading Qur'aan.

It was narrated that `Abd-Allaah ibn Mas'ood said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever reads a letter of the Book of Allaah will be credited with a good deed, and a good deed gets a tenfold reward. I do not say that Alif-Laam-Meem is a letter, rather alif is a letter, laam is a letter and meem is a letter."

Narrated by al-Tirmidhi, 2910; he said it is hasan saheeh. Also classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

And there are many other good deeds. The Muslim should seek the help of his Lord to do good deeds, and do his best to do them. He should persist in doing these good deeds even if they are little, for that is better than doing a lot of good deeds then stopping.

It was narrated that `Aa'ishah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "O people, you should do whatever good deeds you can, for Allaah does not get tired (of giving reward) until you get tired. And the most beloved of good deeds to Allaah is that in which a person persists, even if it is little. If the family of Muhammad (peace and blessings of Allaah be upon him) started to do something, they would persist in it."

Narrated by al-Bukhaari, 43; Muslim, 782.

And Allaah knows best.

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34604: Will a person be rewarded for any calamity such as disease or an accident that befalls him?

Question:

Witchcraft and the evil eye are trials from Allaah. Will a person be rewarded if he is afflicted by either of them? Will a person be rewarded for any calamity such as disease or an accident that befalls him, or are there things that Islam says must be followed in order to attain the reward?.

Answer:

Praise be to Allaah.

We have already posted, in the answer to question no. 10936, the fatwa of Shaykh Muhammad ibn Saalih ibn `Uthyameen (may Allaah have mercy on him), which states that the calamities for which a Muslim may be rewarded are those which he bears with patience and seeks the reward from Allaah, may He be blessed and exalted.

Undoubtedly being afflicted by the evil eye and witchcraft are some of the greatest calamities that may befall a Muslim, for their effects on the mind, heart and body of the victim may be serious. Bearing that with patience will bring a great reward from Allaah.

It was narrated from Ibn `Abbaas that a black woman came to the Prophet (peace and blessings of Allaah be upon him) and said: "I suffer from epilepsy and I become uncovered. Pray to Allaah for me." He said: "If you wish, you can be patient and Paradise will be yours, or if you wish I will pray to Allaah to heal you." She said, "I will be patient." Then she said: "But I become uncovered. Pray to Allaah that I will not become uncovered." So he prayed for her.

Narrated by al-Bukhaari, 5652; Muslim, 2576.

The calamities that befall a person and affect him or his wealth or his family are not completely bad, rather they may result in a lot of good for a person.

Allaah has told us in His Book of that which may reduce the impact of the calamity on a person and encourage him to seek reward, namely patience and saying Inna Lillaahi wa inna ilayhi raaji'oon (Truly, to Allaah we belong and truly, to Him we shall return). This is a promise from Allaah that He will fulfil. Allaah says (interpretation of the meaning):

"but give glad tidings to As Saabiroon (the patient).

156. Who, when afflicted with calamity, say: `Truly, to Allaah we belong and truly, to Him we shall return.'

157. They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones"

[al-Baqarah 2:155-157]

Ibn al-Qayyim said:

This phrase is one of the greatest means of dealing with calamity and is one of the most beneficial in this world and in the Hereafter. It comprises two great principles which, if a person understands them properly, will bring him consolation for the calamity that has befallen him:

1 _ That the person, his family and his wealth all belong to Allaah in a real sense; they have been given to him as a loan, and if they are taken from him, that is like the lender taking back his property from the borrower.

2 _ The person will ultimately return to Allaah his Lord. He will inevitably leave this world behind and come before his Lord on his own as He created him the first time, with no family, no wealth, no tribe, rather with good deeds and bad deeds. If this is how he started and is how he is going to end, then how can he rejoice over what he has or grieve over what he does not have? Thinking about how he began and how he will end is the best remedy for this problem.

Zaad al-Ma'aad, 4/189.

The Prophet (peace and blessings of Allaah be upon him) has told us that bearing hardships and calamities with patience is something that can only be done by those who have achieved true faith.

It was narrated that Subhayb al-Roomi (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: "How wonderful is the affair of the believer, for his affair is all good, and this applies to no one except the believer. If something good happens to him, he gives thanks and that is good for him, and if something bad happens to him, he bears it with patience, and he will be rewarded for that, so everything that Allaah has decreed for the Muslim is good."

Narrated by Muslim, 2999.

Trials and calamities are a test, and are a sign of Allaah's love for a person. They are like medicine: even if it is bitter, you offer it despite its bitterness to one whom you love _ and for Allaah is the highest description. According to a saheeh hadeeth: "The greatest reward comes with the greatest trial. When Allaah loves a people He tests them. Whoever accepts that wins His pleasure but whoever is discontent with that earns His wrath."

Narrated by al-Tirmidhi, 2396; Ibn Maajah, 4031; classed as saheeh by Shaykh al-Albaani.

We should not hate the trials that Allaah has decreed for us. Al-Hasan al-Basri (may Allaah have mercy on him) said: Do not hate the trials that befall you or the calamities that happen to you, for they may be something that you hate but it leads to your salvation, and there may be something that you love, but it leads to your doom.

And Allaah knows best. Islam Q&A (www.islam-qa.com)

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7859: The virtue of fasting six days of Shawwaal

Question:

What is the ruling on fasting six days of Shawwaal? Is it waajib (obligatory)?

Answer:

Praise be to Allaah.

Fasting six days of Shawwaal after the obligatory fast of Ramadaan is Sunnah Mustahabbah, not waajib. It is recommended for the Muslim to fast six days of Shawwaal, and in this there is great virtue and an immense reward. Whoever fasts these six days will have recorded for him a reward as if he had fasted a whole year, as was reported in a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him). Abu Ayyoob (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever fasts Ramadaan and follows it with six days of Shawwaal, it will be as if he fasted for a lifetime." (Narrated by Muslim, Abu Dawood, al-Tirmidhi, al-Nisaa'i and Ibn Maajah).

The Prophet (peace and blessings of Allaah be upon him) explained this when he said: "Whoever fasts for six days after (Eid) al-Fitr has completed the year: (whoever does a good deed (hasanah) will have ten hasanah like it)." According to another report: "Allaah has made for each hasanah ten like it, so a month is like fasting ten months, and fasting six days completes the year." (al-Nisaa'i and Ibn Maajah. See also Saheeh al-Targheeb wa'l-Tarheeb, 1/421). It was also narrated by Ibn Khuzaymah with the wording: "Fasting for the month of Ramadaan brings the reward of ten like it, and fasting for six days brings the reward of two months, and that is the fasting of the whole year."

The Hanbali and Shaafa'i fuqaha' explained that fasting six days of Shawwaal after fasting Ramadaan makes it as if one has fasted for an entire year of obligatory fasts, because the multiplication of the reward applies even to naafil fasts, because each hasanah brings the reward of ten like it.

Another of the important benefits of fasting six days of Shawwaal is that is makes up for any shortfall in a person's obligatory Ramadaan fasts, because no one is free of shortcomings or sins that have a negative effect on his fasting. On the Day of Resurrection, some of his naafil deeds will be taken to make up the shortcomings in his obligatory deeds, as the Prophet (peace and blessings of Allaah be upon him) said: "The first thing for which people will be brought to account on the Day of Resurrection will be their salaah (prayer). Our Lord, may He be glorified and exalted, will say to His angels _ although He knows best _ `Look at the salaah of My slave, whether it is complete or incomplete.' If it is perfect, it will be recorded as perfect, and if something is lacking, He will say, `Look and see whether My slave did any voluntary (naafil) prayers.' If he did some voluntary prayers, [Allaah] will say, Complete the obligatory actions of My slave from his voluntary actions.' Then all his actions will be dealt with in a similar manner."

(Narrated by Abu Dawood).

And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

(www.islam-qa.com)

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11722: Virtues of Laylat al-Qadar

Question:

what is the importance of 15 shaban,is it the night in which the fate of every one is decided for the next year?
the especial night mentioned in surah Dakan means which night.is it the shaban or Qadar?

Answer:

Praise be to Allaah.

Laylat al-Nusf min Sha'baan (the 15^th of Sha'baan) is like any other night, and there is no sound report from the Prophet (peace and blessings of Allaah be upon him) to indicate that on this night the fate or destiny of people is decided.

See Question no. 8907.

With regard to the night mentioned in the verses:

"We sent it (this Qur'aan) down on a blessed night. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship].

Therein (that night) is decreed every matter of ordainments"

[al-Dukhaan 44:3-4]

Ibn Jareer al-Tabari (may Allaah have mercy on him) said: the commentators differed concerning that night, i.e., which night of the year it is. Some of them said that it is Laylat al-Qadr, and it was narrated from Qurtaadah that it is Laylat al-Qadr. Others said that it is the night of the 15^th of Sha'baan. The correct view is the view of those who say that it is Laylat al-Qadr, because Allaah has told us of that when He says, `Verily, We are ever warning' [al-Dukhaan 44:3]."

(Tafseer al-Tabari, 11/221)

With regard to the phrase, "Therein (that night) is decreed every matter of ordainments": Ibn Hajar said in his commentary on Saheeh al-Bukhaari: "What this means is that the decrees for the year are decided on that night, because Allaah says: `Therein (that night) is decreed every matter of ordainments'. And al-Nawawi said: the scholars said that it is called Laylat al-Qadr because on this night the angels write down the decrees (aqdaar), because Allaah says, `Therein (that night) is decreed every matter of ordainments'. This was also narrated by `Abd al-Razzaaq and other mufassireen with saheeh isnaads from Mujaahid, `Ikrimah, Qutaadah and others. Al-Toorbashti said that the word used in the Qur'aan is qadr, whereas people think it is qadar (decree); the word qadr refers to the detailed manifestation of the decree.

Laylat al-Qadr brings great reward for the one who does good deeds and strives in worship on that night.

Allaah says (interpretation of the meaning):

"Verily, We have sent it (this Qur'aan) down in the Night of AlQadr (Decree).

And what will make you know what the Night of AlQadr (Decree) is?

The Night of AlQadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).

Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah's Permission with all Decrees,

(All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn"[al-Qadr 97:1-5]

There are many ahaadeeth which speak of the virtue of that night, such as the hadeeth narrated by al-Bukhaari from Abu Hurayrah, in which the Prophet (peace and blessings of Allaah be upon him) said: "Whoever spends Laylat al-Qadr in prayer out of faith and hoping for reward, all his previous sins will be forgiven, and whoever fasts Ramadaan out of faith and hoping for reward, all his previous sins will be forgiven." (Narrated by al-Bukhaari, al-Sawm, 1768).

And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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45839: The virtue of reading Qur'aan at night when people are asleep

Question:

What is the virtue of reading the Qur'aan at night when people are asleep?.

Answer:

Praise be to Allaah.

It is proven in the saheeh Sunnah that the Qur'aan will intercede for those who read it at night, as Ahmad (6626) narrated from `Abd-Allaah ibn `Amr that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Fasting and the Qur'aan will intercede for a person on the Day of Resurrection. Fasting will say, `O Lord, I deprived him of his food and his desires during the day, so let me intercede for him.' And the Qur'aan will say: `I deprived him of his sleep at night so let me intercede for him.' Then they will intercede." Narrated by Ahmad; classed as saheeh by al-Albaani in Saheeh al-Jaami', no. 3882.

The Prophet (peace and blessings of Allaah be upon him) stated that reading the Qur'aan at night is one of the blessings that the believer is to be envied for. He said: "There should be no envy except in two cases: a man to whom Allaah teaches the Qur'aan, so he recites it during the night and during the day, and his neighbour hears him and says, `Would that I had been given what So and so has been given and I could do what he does, and a man to whom Allaah gives wealth so he spends it all for the sake of the truth, and a man says, `Would that I had been given what So and so has been given and I could do what he does.'" Narrated by al-Bukhaari, 4738.

Reading Qur'aan at night saves one from negligence, as the Prophet (peace and blessings of Allaah be upon him) said: "Whoever reads ten verses at night will not be recorded as one of the negligent." Narrated by al-Haakim, who said it is saheeh according to the conditions of Muslim. Al-Albaani said in Saheeh al-Targheeb wa'l-Tarheeb (640): It is saheeh because of corroborating reports.

And the Prophet (peace and blessings of Allaah be upon him) said: "Whoever observes these prescribed prayers regularly will not be recorded as one of the negligent, and whoever reads one hundred verses in a night will be recorded as one of the devout." Narrated by Ibn Khuzaymah in his Saheeh, and by al-Haakim, who said it is saheeh according to the conditions of both (al-Bukhaari and Muslim). It was also classed as saheeh by al-Albaani in Saheeh al-Targheeb wa'l-Tarheeb, 640.

Allaah has described the pious as follows (interpretation of the meaning):

"They used to sleep but little by night [invoking their Lord (Allaah) and praying, with fear and hope].

18. And in the hours before dawn, they were (found) asking (Allaah) for forgiveness"

[al-Dhaariyaat 51:17, 18]

And Allaah knows best.

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21748: When is the "hour of response" on Friday?

Question:

Is the last hour of `Asr on Friday the "hour of response"? Does the Muslim have to be in the mosque at this time, and do women have to be at home?

Answer:

Praise be to Allaah.

There are two opinions concerning the hour of response on Friday which are likely to be correct:

The first is that it lasts from after `Asr until the sun sets, for those who sit and wait for Maghrib, whether that is in the mosque or at home, making du'aa' to their Lord, whether they are men or women; whoever does that is more deserving of seeing a response to his or her du'aa'. But men should not pray Maghrib or any other prayer at home unless they have a legitimate shar'i excuse, as is well known from the evidence of sharee'ah.

The second is that it lasts from the time when the imaam sits on the minbar to deliver the khutbah on Friday until he finishes the prayer. Du'aa' at either of these times is deserving of being answered.

These two times are more likely to be the times of response on Friday, because of the saheeh ahaadeeth which indicate that. The hour of response may also be sought at other times of the day. And the bounty of Allaah is great.

Among the moments when response may come to a du'aa' in all prayers, obligatory and naafil alike, is the moment of sujood (prostration), because the Prophet (peace and blessings of Allaah be upon him) said: "The closest that a person may be to his Lord is when he is prostrating, so say a great deal of du'aa' in sujood." (Narrated by Muslim in his Saheeh from the hadeeth of Abu Hurayrah (may Allaah be pleased with him), in al-Salaah, 482). And Muslim (may Allaah have mercy on him) narrated in his Saheeh from Ibn `Abbaas (may Allaah be pleased with them both) that the Prophet (peace and blessings of Allaah be upon him) said: "As for rukoo' (bowing), proclaim the greatness of your Lord in rukoo' and strive in du'aa', for you will be more deserving of being responded to." (Muslim, al-Salaah, 479). Shaykh Ibn Baaz, Majallat al-Buhooth, issue no. 34, p. 142 (www.islam-qa.com)

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26242: Good deeds

Question:

What exactly are good deeds (as-salihat)? I know some but maybe not all of them.

Answer:

Praise be to Allaah.

Good deeds are those which are in accordance with sharee'ah, and which are done sincerely for the sake of Allaah. Shaykh al-Islam [Ibn Taymiyah] defined `ibaadah (worship) as "a general term which includes all that Allaah loves and is pleased with, be it words or deeds, both inward and outward; these are of many kinds and we cannot list them, let alone enumerate them, but we will mention some of them:

1. Belief in Allaah _ which includes belief in Allaah, His angels, His Books, His Messengers, the Last Day, and the divine will and decree (al-qadar), both good and bad.

2. Prayer done on time _ there are five prayers that Allaah has enjoined during the night and day. The Sahaabah (may Allaah be pleased with hem) were all agreed that the one who does not pray is a kaafir. It is not permissible to delay the prayers beyond their appointed time. It is obligatory to perform all the obligatory parts of the prayer, and the Muslim should pray as the Prophet (peace and blessings of Allaah be upon him) prayed.

3. Acceptable Hajj _ which means:

a. It should be done with halaal money (earned from permissible sources)

b. One should avoid immoral actions, sin and arguments whilst doing Hajj

c. He should perform all the rituals according to the Sunnah of the Prophet (peace and blessings of Allaah be upon him).

d. He should not do Hajj to show off, rather he should do it sincerely for the sake of Allaah.

e. He should not follow it with any act of disobedience or sin.

4. Honouring one's parents _ which means obeying them in acts of obedience towards Allaah; it is not permissible to obey them in matters of disobedience or sin. Honouring them also means not raising one's voice to them, and not offending them with hurtful words. It also includes spending on them, and serving them.

5. Jihad for the sake of Allaah. Allaah has prescribed jihad in order to establish Tawheed and spread Islam throughout the world. Allaah has prepared a great reward for the mujaahideen.

6. Loving for the sake of Allaah and hating for the sake of Allaah. This means that the Muslim loves his fellow Muslim for the sake of Allaah, not for his colour, nationality or wealth, rather for his obedience to his Lord and his closeness to Him. Similarly he hates the sinner for his disobedience towards Allaah.

7. Reading and reciting Qur'aan _ whether that is in the portion he reads each day or what he recites in prayers at night (qiyaam al-layl).

8. Persisting in acts of worship even if they are little. The Prophet (peace and blessings of Allaah be upon him) loved actions that were done consistently, even if they were little. A small action done persistently is better than a greater action done intermittently.

9. Fulfilling one's trusts. This is an obligatory action and is one of the greatest of deeds. It is known in Islam that the hypocrite is the one who betrays his trust and does not render trusts back to the people who entrusted them to him.

10. Being forgiving towards people. This means foregoing one's personal rights, forgiving the one who has done you wrong, if doing so will lead to his changing, or if he has repented and regrets what he did. The Prophet (peace and blessings of Allaah be upon him) said: "A person only increases in honour by forgiving."

Narrated by Muslim, 2588

11. Being truthful in speech. The Prophet (peace and blessings of Allaah be upon him) said: "A man will keep on speaking the truth and endeavouring to tell the truth until he will be recorded with Allaah as a speaker of truth. Truthfulness is a means of salvation; it is a great characteristic which was one of the features of the Prophets and those who followed them in truth."

Narrated by Muslim, 2607.

12. Spending for the sake of Allaah. This includes spending on jihad, and spending on one's parents, the poor and needy, on building mosques, on printing copies of the Qur'aan and Islamic books, and spending on one's family and children.

13. Ensuring that the Muslims are safe from one's words and actions. That means refraining from gossip, backbiting, slander, insults and curses, and refraining from hitting or beating those who do not deserve such treatment.

14. Feeding the hungry _ which includes feeding both humans and animals.

15. Spreading the greeting of salaam to those whom you know and those whom you do not know _ except in the case of those whom the texts say we should not initiate the greeting of salaam with, namely the kuffaar.

16. Helping the needy, wayfarers and those who are helpless.

17. Keeping your evil away from people, which is an act of charity that may benefit you.

And there are many other good deeds.

The following hadeeth enumerates several good deeds:

Al-Bayhaqi narrated that Abu Dharr said: I said, "O Messenger of Allaah, what will save a person from Hellfire?"

He said, "Belief in Allaah."

I said, "O Messenger of Allaah, are there are any deeds that should accompany that belief?"

He said, `He should give from that provision which Allaah has granted him."

I said, "O Messenger of Allaah, what if he is poor and does not have anything to give?"

He said, "He should enjoin what is good and forbid what is evil."

I said, "O Messenger of Allaah, what if he cannot enjoin what is good and forbid what is evil?"

He said, "He should help the one who is helpless (i.e., has no skills and cannot earn a learning)."

I said, "What if he himself is helpless and cannot do anything?"

He said, "He should help one who has been wronged."

I said, "What if he is weak and cannot help one who has been wronged?"

He said, "You do not want to think of your companion as having any good in him. Let him refrain from harming people."

I said, "O Messenger of Allaah, if he does that, will he enter Paradise?"

He said, "There is no believer who does not strive to acquire one of these characteristics, but I will take him by the hand and lead him into Paradise."

Classed as saheeh by al-Albaani in al-Targheeb, 876

And Allaah is the Source of strength.

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12702: Is there reward for good deeds in this world apart from reward in the Hereafter?

Question:

Do we get rewarded by allah in this world not only the next..

Meaning allah will reward us in life for doing good deeds and also get more reward in the hereafter..

Answer:

Praise be to Allaah.

Yes, Allaah has promised the believer who does righteous deeds reward in this world, as well as the greater reward which awaits him in the Hereafter.

Allaah says (interpretation of the meaning):

"Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter"

[al-Nahl 16:97]

Ibn al-Qayyim said: Allaah guarantees to those who believe and do righteous deeds reward in this world with a good life, and Paradise on the Day of Resurrection.

The rewards in this life for some good deeds have been mentioned in the Qur'aan and Sunnah. These include the following:

1 _ Spending for the sake of Allaah

Allaah says (interpretation of the meaning):

"and whatsoever you spend of anything (in Allaah's Cause), He will replace it. And He is the Best of providers"

[Saba' 34:39]

It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Allaah says: `O son of Adam, spend and I will spend on you.'"

(Narrated by al-Bukhaari, 4407; Muslim, 993).

Spending for the sake of Allaah is one of the means of increasing one's provision.

2 _ Being easy-going with a debtor who is facing hardship, concealing a Muslim's faults and helping him.

It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever relieves a Muslim of some distress in this world, Allaah will relieve him of some distress on the Day of Resurrection. Whoever is easy-going with a debtor who is facing hardship, Allaah will make it easy for him in this world and in the Hereafter. And whoever conceals a Muslim's faults, Allaah will conceal his faults in this world and the Hereafter. And Allaah will help His slave so long as His slave helps his brother."

Narrated by Muslim, 2699.

3 _ Being humble for the sake of Allaah.

It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Wealth never decreases because of charity. No person shows forbearance but Allaah will honour him and no one is humble for the sake of Allaah but Allaah will raise him in status."

Narrated by Muslim, 2588.

Al-Mubaarakfoori said:

"raise him in status" means in this world and in the Hereafter.

Tuhfat al-Ahwadhi, 6/150.

4 _ Upholding the ties of kinship

It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: "Whoever would like to have his provision increased or his lifespan extended, let him uphold the ties of kinship."

Narrated by al-Bukhaari, 1961; Muslim, 2557.

With regard to the extension of one's lifespan there is a well-known scholarly discussion, which is that lifespans and provisions are decreed and cannot increase or decrease. "when their term comes, neither can they delay it nor can they advance it an hour (or a moment)" [Yoonus 10:49 _ interpretation of the meaning]. The scholars came up with several answers to this issue, the most correct of which:

That this refers to an increase of blessing during one's lifetime, being guided to do good deeds and to make use of one's times in ways that will be of benefit in the Hereafter and to make the most of his time for the sake of Allaah.

The second suggestion is that it refers to what the angels see and what is in al-Lawh al-Mahfooz, etc. For the angels see in al-Lawh al-Mahfooz that a person's lifespan will be sixty years, unless he upholds the ties of kinship, in which case another forty years will be added to his life. Allaah knows what will happen to him in that regard. This is the meaning of the words (interpretation of the meaning): "Allaah blots out what He wills and confirms (what He wills)" [al-Ra'd 13:39].

With regard to what Allaah knows and what He has already decreed, nothing can be added to that; such a thing is impossible. With regard to what people see, they see that it is increased. This is what is meant by the hadeeth.

And Allaah knows best. Sharh Muslim, 16/114

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21434: The reward of one whose child dies and he bears that with patience

Question:

What is the reward parents recieve for being patient and thanking Allah, when they have an infant or child die?.

Answer:

Praise be to Allaah.

There are many texts in the Qur'aan and Sunnah which point to the virtue and great reward of those who are patient and state that Allaah will give them reward without measure. This includes everyone who bears with patience any calamity with which he is tested. Undoubtedly the loss of a child is one of the greatest calamities for the one whom it befalls. Whoever bears that with patience and accepts the will and decree of Allaah will have a great reward by the grace and bounty of Allaah. There follow some of these texts, which we hope will be of consolation to you in your time of calamity:

Allaah says (interpretation of the meanings):

"And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As Saabiroon (the patient).

Who, when afflicted with calamity, say: `Truly, to Allaah we belong and truly, to Him we shall return.'

They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones"

[al-Baqarah 2:155-157]

"And Allaah loves As-Saabiroon (the patient)"

[Aal `Imraan 3:146]

"Only those who are patient shall receive their reward in full, without reckoning"

[al-Zumar 39:10]

And there are many similar verses.

There are also many ahaadeeth, including the following:

Muslim (5318) narrated that Suhayb said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "How wonderful is the affair of the believer, for his affair is all good, and this applies to no one except the believer. If something good happens to him, he gives thanks and that is good for him, and if something bad happens to him, he bears it with patience, and that is good for him." This has to do with the virtues of patience in general.

There are also ahaadeeth which speak specifically of losing a child. For example:

Al-Tirmidhi (942) narrated that Abu Sinaan said: I buried my son Sinaan and Abu Talhah al-Khoolaani was sitting at the graveside. When I wanted to go out he took my hand and said, "Shall I not give you some glad tidings, O Abu Sinaan?" I said, "Yes." He said, "Al-Dahhaak ibn `Abd al-Rahmaan ibn `Arzab narrated to me from Abu Moosa al-Ash'ari that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "When a person's child dies, Allaah says to His angels, `You have taken the child of My slave.' They say, `Yes.' He says, `You have taken the apple of his eye.' They say, `Yes.' He says, `What did My slave say?' They say, `He praised you and said "Innaa lillaahi wa inna ilayhi raaji'oon (Verily to Allaah we belong and unto Him is our return).' Allaah says, `Build for My slave a house in Paradise and call it the house of praise.'" (Classed as hasan by al-Albaani in al-Silsilah al-Saheehah, 1408)

It was narrated in al-Saheehayn that there is a special reward for the person whose child dies but he bears that with patience and hopes for reward. It was narrated from Abu Sa'eed (may Allaah be pleased with him) that the women said to the Prophet (peace and blessings of Allaah be upon him): "Give us a day (to teach us)," So he preached to them and said, "Any woman who loses three of her children, they will be a shield for her against the Fire." A woman said, "And two?" He said, "And two."

(Narrated by al-Bukhaari, 99; Muslim, 4786)

According to a report narrated by al-Bukhaari (1292), Anas ibn Maalik (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "There is no Muslim who loses three of his children before they reach the age of puberty, but Allaah will admit him to Paradise by virtue of His Mercy towards them."

These ahaadeeth explain that if two or more of a person's children die and he bears that with patience, then he is promised Paradise and salvation from the Fire.

Our Prophet (peace and blessings of Allaah be upon him) taught us a du'aa' to say at times of calamity, in which there is virtue and great reward. Muslim narrated in his Saheeh (1525) that Umm Salamah said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, "There is no Muslim who is afflicted with a calamity and says that which Allaah has enjoined, Innaa lillaahi wa inna ilayhi raaji'oon. Allaahumma ajurni fi museebati wakhluf li khayran minha (Verily to Allaah we belong and unto Him is our return. O Allaah, reward me for my calamity and compensate me with something better than it), but Allaah will compensate him with something better than it." She said, When Abu Salamah died, I said, who among the Muslims is better than Abu Salamah, the first household to migrate to the Messenger of Allaah (peace and blessings of Allaah be upon him)? Then I said these words, and Allaah compensated me with the Messenger of Allaah (peace and blessings of Allaah be upon him).

We ask Allaah to bless you with patience in the face of your loss, and to compensate you with something better. And Allaah knows best.

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5201: The difference between sponsoring orphans and adopting them

Question:

Many refugees are entering the USA from Kosova, they may be sponsored by christain organizations. Some brothers want to sponsor the orphans by allowing them to live in their homes and feeding them. A scholar here said that it is Haraam to adopt someone in Islaam, and he discouraged the people from sponsoring the orphans. My question is, doesn't Islaam allow us to adopt the orphans, only that the orphan does not change his last name, nor is he considered the child of the one adopting him.

Answer:

Praise be to Allaah.

There is a difference between adoption and sponsoring orphans.

A _ Adoption means that a man takes an orphan and makes him like one of his own children and calling him after him, so that the orphan is not allowed to marry one of the man's mahrams; so the sons of the adoptive father are regarded as brothers of the orphan and his daughters are regarded as his sisters, and the adoptive father's sisters are regarded as his paternal aunts, and so on. This was one of the things that were done during the first Jaahiliyyah, and some of the Sahaabah carried the names of their adoptive fathers, as in the case of al-Miqdaad ibn al-Aswad whose real father's name was `Amr, but he was called ibn (son of) al-Aswad, after the man who had adopted him.

This continued into the early days of Islam, until Allaah forbade that, according to a well-known story. Zayd ibn Haarithah was called Zayd ibn Muhammad, and he was the husband of Zaynab bint Jahsh, then Zayd divorced her.

It was narrated that Anas said: When Zaynab's `iddah came to an end, the Messenger of Allaah said to Zayd ibn Haarithah, "Go and tell her about me (that I want to marry her)." So he went to her and found her kneading dough. He said, "O Zaynab, good news. The Messenger of Allaah wants to marry you." She said, "I will not do anything until I consult with my Lord." Then she got up and went to her prayer-place, then the Messenger of Allaah (peace and blessings of Allaah be upon him) came and entered upon her.

Concerning this, Allaah revealed the words (interpretation of the meaning):

"And (remember) when you said to him (Zayd bin Haarithah the freedslave of the Prophet) on whom Allaah has bestowed grace (by guiding him to Islam) and you (O Muhammad too) have done favour (by manumitting him): `Keep your wife to yourself, and fear Allaah.' But you did hide in yourself (i.e. what Allaah has already made known to you that He will give her to you in marriage) that which Allaah will make manifest, you did fear the people (i.e., their saying that Muhammad married the divorced wife of his manumitted slave) whereas Allaah had a better right that you should fear Him. So when Zayd had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allaah's Command must be fulfilled"

[al-Ahzaab 33:37]

(Narrated by Muslim, 1428)

B _ Allaah has forbidden adoption because it causes knowledge of people's lineage to be lost, and we have been commanded to preserve people's lineage.

It was narrated from Abu Dharr (may Allaah be pleased with him) that he heard the Prophet (peace and blessings of Allaah be upon him) say: "There is no man who knowingly calls himself after someone other than his father but he has committed kufr. Whoever claims to belong to people to whom he has no ties of blood, let him take his place in Hell."

(Narrated by al-Bukhaari, 3317; Muslim, 61)

What is meant by "committed kufr" is that he has done an act of kufr, not that he is beyond the pale of Islam, because he is forbidding something that Allaah has permitted and is permitting something that Allaah has forbidden.

Because forbidding the orphan to marry the daughters of the adoptive father, for example, is forbidding something that is permissible that Allaah has not forbidden. And allowing the orphan to inherit [like a son] from the adoptive father after he dies is permitting something that Allaah has forbidden, because the inheritance is the right of the children who come from his own loins. This may generate hatred and resentment between the adopted son and the children of the adoptive father, because it will cause them to lose out on something that is rightfully theirs, which will go to this orphan unlawfully who they know is not entitled to it as they are.

Sponsoring an orphan means that a man brings the orphan to live in his house, or he sponsors him somewhere other than his house, without giving him his name or forbidding that which is permitted or permitting that which is forbidden, as is the case with adoption. Rather the one who sponsors an orphan does it as an act of charity. So there can be no comparison between one who sponsors an orphan and one who adopts a child, because of the great difference between them and because sponsoring orphans is something which is encouraged in Islam.

Allaah says (interpretation of the meaning):

"…And they ask you concerning orphans. Say: The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allaah knows him who means mischief (e.g. to swallow their property) from him who means good (e.g. to save their property). And if Allaah had wished, He could have put you into difficulties. Truly, Allaah is All-Mighty, All-Wise" [al-Baqarah 2:220]

The Messenger (peace and blessings of Allaah be upon him) said that sponsoring orphans is a means of being together with him in Paradise.

It was narrated that Sahl ibn Sa'd said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "I and the one who sponsors an orphan will be like this in Paradise" _ and he gestured with his index and middle fingers, holding them slightly apart.

(Narrated by al-Bukhaari, 4998)

But we must point out that when these orphans reach adolescence, they must be separated from the wives and daughters of the sponsor; when doing an act of charity we should not let that lead to immorality. We should also note that the one who is sponsored may be an orphaned girl and she may be beautiful and may become attractive before adolescence, so the sponsor must watch his sons lest they fall into doing haraam things with the orphans, because this could happen and be a means of causing mischief which it will be difficult to put right.

We encourage our brothers to sponsor orphans, for this is something that is rarely done except by those whom Allaah has made righteous and caused them to love good and feel compassion for the orphans and the poor, especially our brothers in Kosova and Chechnya who are faced with hardship and difficulties. We ask Allaah to relieve them of their distress.

And Allaah knows best.

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13210: Do the agonies of death reduce a person's sins?

Question:

Do the agonies of death reduce a person's sins? Does sickness reduce a person's sins? Please advise us.

Answer:

Praise be to Allaah.

Yes, everything of sickness, difficulty, worry or distress that befalls a person, even the prick of a thorn, is an expiation for his sins. Then if he bears it patiently and seeks reward for that with Allaah, as well as the expiation of his sins he will be rewarded for the patience with which he bears the calamity that has befallen him. It makes no difference whether that is at the time of death or before. Calamities are expiation of sin for the believer. The proof of that is the verse (interpretation of the meaning):

"And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much"[al-Shoora 42:30]

Since that is because of what our hands have earned, this indicates that it is an expiation for the things we have done. The Prophet SAWS (peace and blessings of Allaah be upon him) said that no worry, distress or hurt befalls the Muslim, not even a thorn that pricks him, but Allaah will expiate his sins thereby.

Shaykh Ibn `Uthaymeen, in al-Fataawa al-Jaami'ah li'l-Mar'ah al-Muslimah, part 3, p. 1138

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14035: The advantages of the haafiz in this world and in the Hereafter

Question:

What are the benefits that a Hafiz gets in this life and the next.

And what about his relatives and offspring?
What about the genereations before and after him.

Answer:

Praise be to Allaah.

Firstly:

Memorizing the Qur'aan is an act of worship through which one seeks the Face of Allaah and reward in the Hereafter. Without this intention, he will never have any reward, rather he will be punished for doing this act of worship for someone or something other than Allaah.

The haafiz (the person who has memorized the Qur'aan) should not have any intention of gaining worldly benefits by memorizing the Qur'aan, because his memorization thereof is not a product to be traded with in this world, rather it is an act of worship which is done for the sake of his Lord.

Allaah has given special privileges to the one who memorizes the Qur'aan in a number of ways in this world and in the Hereafter, for example:

1 _ He takes precedence over others in leading the prayer.

It was narrated that Abu Mas'ood al-Ansaari said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: `The people should be led in prayer by the one among them who has the most knowledge of the Book of Allaah; if they are equal in knowledge of the Qur'aan, then by the one who has most knowledge of the Sunnah; if they are equal in knowledge of the Sunnah, then by the one who migrated (made hijrah) first; if they are equal in terms of hijrah, then by the one who became Muslim first. No man should lead another in prayer in his domain of authority, or sit in his place in his house, except with his permission."

(Narrated by Muslim, 673)

It was narrated that `Abd-Allaah ibn `Umar said: "When the first muhaajiroon (emigrants) came to Quba', before the Messenger of Allaah (peace and blessings of Allaah be upon him) came (to Madeenah), Saalim the freed slave of Abu Hudhayfah used to lead them in prayer, and he was the one who knew the most Qur'aan."

(Narrated by al-Bukhaari, 660)

2 _ He is placed in front of others in a common grave, closer to the qiblah, if it is essential to bury him with others.

It was narrated that Jaabir ibn `Abd-Allaah (may Allaah be pleased with them both) said: "The Prophet would wrap two of the men slain at Uhud in a single cloth, then he would ask, `Which of them knew more Qur'aan?' If one of them was pointed out to him, he would put that one in the lahd (niche in the side of the grave) first. And he said, `I will be a witness over these people on the Day of Resurrection.' He commanded that they should be buried with their blood, without being washed, and that no funeral prayer should be offered for them."

(Narrated by al-Bukhaari, 1278)

3 _ He takes precedence in leadership if he able to bear that

It was narrated from `Aamir ibn Waathilah that Naafi' ibn `Abd al-Haarith met `Umar in `Usfaan, and `Umar had appointed him as governor of Makkah. `Umar said, "Who have you appointed in charge of the people of the valley?" He said, "Ibn Abza." `Umar asked, "Who is Ibn Abza?" He said, "One of our freed slaves." Umar said, "Have you appointed over them a freed slave?!" He said, "He is well-versed in the Book of Allaah and he has knowledge of the laws of inheritance." `Umar said: "Your Prophet (peace and blessings of Allaah be upon him) said: `Indeed, by this Book, Allaah would exalt some people and degrade others.'" (Narrated by Muslim, 817)

With regard to the Hereafter:

4 _ The status of the one who memorizes Qur'aan will be commensurate with the last aayah he memorized.

It was narrated from `Abd-Allaah ibn `Amr that the Prophet (peace and blessings of Allaah be upon him) said: "It will be said to the companion of the Qur'aan (i.e., the one who memorized and studied it): `Read, advance in status and recite as you used to do in the world, for your status will be commensurate with the last aayah that you recite.'"

(Narrated by al-Tirmidhi, 2914; he said this is a saheeh hasan hadeeth. Al-Albaani said in Saheeh al-Tirmidhi, no. 2329, it is hasan saheeh. Also narrated by Abu Dawood, 1464).

What is meant by reciting here is memorizing.

5 _ He will be with the angels, accompanying them.

It was narrated from `Aa'ishah that the Prophet (peace and blessings of Allaah be upon him) said: "The one who recites the Qur'aan and learns it by heart, will be with the noble righteous scribes (in Heaven) and the one who exerts himself to learn the Qur'aan by heart and recites it with great difficulty, will have a double reward."

(Narrated by al-Bukhaari, 4653; Muslim, 798)

6 _ He will be given a crown of honour and a garment of honour to wear.

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: "The Qur'aan will come on the Day of Resurrection and will say, `O Lord, adorn him.' So he will be given a crown of honour to wear. Then it will say, `O Lord, give him more.' So he will be given a garment of honour.' Then it will say, `O Lord, be pleased with him.' So Allaah will be pleased with him. Then it will be said to him, `Recite and advance in status, and for each verse you will gain one more hasanah (reward for good deed)."

(Narrated by al-Tirmidhi, 2915. He said, this is a saheeh hasan hadeeth. Al-Albaani said in Saheeh al-Tirmidhi, 2328, this is hasan).

7 _ The Qur'aan will intercede for him with his Lord.

It was narrated that Abu Umaamah al-Baahili said: "I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, `Recite the Qur'aan, for it will come on the Day of Resurrection to intercede for its companions. Recite the two bright ones, al-Baqarah and Soorat Aal `Imraan, for they will come on the Day of Resurrection like two clouds or two shades or two flocks of birds in ranks, pleading for those who recite them. Recite Soorat al-Baqarah for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it."

(Narrated by Muslim, 804, and by al-Bukhaari in a mu'allaq report).

Secondly:

With regard to his relatives and descendents, there is evidence concerning his parents that they will be clothed with garments which far surpass everything to be found in this world, and that will only be because they took care of and taught their child. Even if they themselves were ignorant, Allaah will honour them because of their child. But the one who prevented his child from learning the Qur'aan, he will be one of those who are deprived.

It was narrated that Abu Hurayrah said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: `The Qur'aan will come on the Day of Resurrection like a pale man saying to its companion, "Do you recognize me? I am the one who made you stay up at night and made you thirsty during the day…" Then he will be given dominion in his right hand and eternity in his left, and a crown of dignity will be placed upon his head, and his parents will be clothed with garments which far surpass everything to be found in this world. They will say, "O Lord, how did we earn this." It will be said to them, "Because you taught your child the Qur'aan."'"

(Narrated by al-Tabaraani in al-Awsat, 6/51).

It was narrated that Buraydah said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: `Whoever reads the Qur'aan, learns it and acts in accordance with it, on the Day of Resurrection his parents will be given a crown to wear whose light will be like the light of the sun, and his parents will be given garments which far surpass everything to be found in this world. They will say, "Why have we been given this to wear?" It will be said, "Because your child learned the Qur'aan."'"

(Narrated by al-Haakim, 1/756)

These two hadeeth support one another. See al-Silsilah al-Saheehah, 2829.

And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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21374: What are the best righteous deeds after the obligatory duties?

Question:

What are the best righteous deeds after the obligatory duties?

Answer:

Praise be to Allaah.

Shaykh al-Islam Ibn Taymiyah was asked the following question:

I asked the Shaykh, who followed in the footsteps of the earlier generations and was the example for the later generations, the most knowledgeable man I have ever met in the east or the west, Taqiy al-Deen Abu'l-`Abbaas Ahmad ibn Taymiyah, to point out to me what is the best righteous deed after the obligatory duties. He (may Allaah have mercy on him) replied as follows:

What you have asked about, the best deed after the obligatory duties, varies from one person to another, depending on what they are able to do and what is best at any given time. So it is not possible to give a comprehensive, detailed answer that suits everyone. But what those who have knowledge of Allaah and His commands are agreed upon is that constantly remembering Allaah (dhikr) is the best thing with which a person may occupy himself in general. Therefore the hadeeth of Abu Hurayrah narrated by Muslim says: " `The mufridoon have gone ahead.' They said, `O Messenger of Allaah, who are the mufridoon?' He said, `Those men and women who remember Allaah much.'" And Abu Dawood narrated from Abu'l-Dardaa' (may Allah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: "Shall I not tell you of the best of your deeds and that which is most pure in the sight of your Lord, that which raises you more in status and is better for you than giving gold and silver (in charity), and better than your meeting your enemy and striking their necks and they strike your necks?' They said, `Yes, O Messenger of Allaah.' He said, `Remembering Allaah (dhikr).'"

There is a great deal of Qur'aanic evidence to support this. The least that a person should do is to persist in reciting the adhkaar (pl. of dhikr) which have been narrated from the teacher of good and the leader of the pious (peace and blessings of Allaah be upon him), such as the adhkaar to be recited at certain times, at the beginning and end of the day, when going to bed and waking up from sleep and after the prescribed prayers; and the adhkaar to be recited on certain occasions, such as that to be said when eating and drinking, when getting dressed, when having intercourse, when entering or leaving the home, the mosque or the washroom, when it rains, when thunder is heard, and so on.

Books have been compiled on this topic called `Aml al-Yawm wa'l-Laylah (Actions of the Day and Night). One of the best books written on this topic is the small book entitled Saheeh al-Kalim al-Tayyib, which is derived from the book by Shaykh al-Islam Ibn Taymiyah called al-Kalim al-Tayyib; this has been edited by al-`Allaamah al-Albaani.

Then one should persist in remembering Allaah in general, the best of which is Laa ilaaha ill-Allaah.

There may be some situations where certain kinds of dhikr are preferable, such as saying Subhaana Allaah wa'l-hamdu-Lillaah wa Allaahu akbar wa laa hawla wa laa quwwata illa Billaah.

Moreover, one should realize that everything that the tongue utters or the heart imagines that may bring one closer to Allaah, such as seeking knowledge or teaching, enjoining what is good and forbidding what is evil, is a kind of dhikr or remembering Allaah. Hence the one who occupies himself in the pursuit of beneficial knowledge after performing the obligatory duties, or who joins a gathering in order to learn or teach, which Allaah and His Messenger have called fiqh or understanding, is also doing something which is one of the best forms of remembering Allaah (dhikr).

If you think about it, you will not find much difference of opinion among the earliest generation concerning what is the best of deeds. Whenever a person is confused he should pray istikhaarah as prescribed in sharee'ah, for the one who prays to Allaah asking Him for that which is best (istikhaarah) will not have any regrets. He should do that a lot, and make a lot of du'aa', for that is the key to all goodness. He should not be hasty and say "I prayed but I did not get an answer." He should seek out the times of special virtue, such as the end of the night, the times immediately following the prescribed prayers, the time of the adhaan, when rain is falling, and so on.

Quoted from the essay al-Wasiyyah al-Jaami'ah li Khayr al-Dunya wa'l-Aakhirah, by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), published by al-Maktabah al-Salafiyyah, Cairo. (www.islam-qa.com)

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21905: Seeing Laylat al-Qadr

Question:

Can Laylat al-Qadr be seen, i.e. can it be seen with the human eye? Some people say that if a person can see Laylat al-Qadr he sees a light in the sky and so on. How did the Messenger of Allaah (peace and blessings of Allaah be upon him) and the Sahaabah (may Allaah be pleased with them all) see it? How can a person know that he has seen Laylat al-Qadr? Will a person still gain its reward even if he could not see that night? Please explain that to us, and mention the evidence for it.

Answer:

Praise be to Allaah.

Laylat al-Qadr may be seen with the eye, for the one whom Allaah helps to see it. That is by seeing its signs. The Sahaabah (may Allaah be pleased with them) used to recognize it by its signs. But not seeing them does not means that one will not gain its reward, if one spends that night in prayer out of faith and the hope of reward. The Muslim should strive to seek it in the last ten nights of Ramadaan, as enjoined by the Prophet (peace and blessings of Allaah be upon him), hoping to earn reward. If it so happens that a person spends this night in prayer out of faith and seeking reward, then he will gain its reward, even if he does not know that that was Laylat al-Qadr. The Prophet (peace and blessings of Allaah be upon him) said: "Whoever spends the night of Laylat al-Qadr in prayer out of faith and seeking reward, all his previous sins will be forgiven." According to another report: "Whoever spends that night in prayer, seeking Laylat al-Qadr, then he catches it, his previous and future sins will be forgiven."

And a sound report from the Prophet (peace and blessings of Allaah be upon him) indicates that the sign of Laylat al-Qadr is that the sun rises on the following morning with no visible rays. Ubayy ibn Ka'b used to swear that it was the night of the twenty-seventh, citing this sign as evidence. The more correct view is that it moves through all the last ten nights, but it is most likely to be one of the odd-numbered nights, and the night of the twenty-seventh is the most likely among the odd-numbered nights. Whoever strives in worship during all of the last ten nights, praying, reading Qur'aan, making du'aa' and other kinds of good deeds will undoubtedly catch up with Laylat al-Qadr and attain what Allaah has promised to those who do that out of faith and seeking reward.

And Allaah is the Source of strength, May Allaah bless our Prophet Muhammad and his family and companions.

Islam Q&A

Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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14590: Listening to Qur'aan from a CD whilst on the bus

Question:

Is it possible to make an audio cd from a quran software cd so i could possibly listen to it while travelling on a bus or for general listening on a cd player?

Answer:

Praise be to Allaah. The Qur'aan is the word of Allaah which was revealed to Muhammad (peace and blessings of Allaah be upon him). It is mustahabb to read it and recite it frequently. This is one of the means of raising one's status in Paradise, as it was narrated in the hadeeth of `Abd-Allaah ibn `Amr ibn al-`Aas (may Allaah be pleased with them both) that the Prophet (peace and blessings of Allaah be upon him) said: "It will be said to the companions of the Qur'aan (i.e., those who read it much), `Read and rise in status, recite as you used to recite in the world, for your status will be commensurate with the last aayah you read.'"

Likewise, listening to the Qur'aan is also mustahabb, as the Prophet (peace and blessings of Allaah be upon him) listened to the recitation of Abu Moosa al-Ash'ari, and he said to him, "If only you could have seen me when I was listening to your recitation yesterday." And the Prophet (peace and blessings of Allaah be upon him) asked `Abd-Allaah ibn Mas'ood (may Allaah be pleased with him) to recite the Qur'aan to him. `Abd-Allaah said, "Should I recite it to you when it was revealed to you?" The Messenger (peace and blessings of Allaah be upon him) said, "I like to hear it from others."

So your listening to the Qur'aan on CD, as you asked about, or from a tape recorder or on the radio or TV, comes under the same ruling (i.e., it is mustahabb), whether that is at home, in the car, on the bus or in any other appropriate place. So long as you focus on it and do not listen to it whilst doing something else, you will be rewarded for listening. And Allaah knows best.

Islam Q&A

Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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21982: He wants something that will guide him in his worldly and religious affairs

Question:

Can you advise us of something that will guide us in our worldly and religious affairs?

Answer:

Praise be to Allaah.

Shaykh al-Islam Ibn Taymiyah was asked the following question:

I ask the shaykh and imaam, the follower of the salaf (earlier generations) and the leader of the later generations, the most knowledgeable man whom I have met in the east or the west, Taqiy al-Deen Abu'l-Abbaas Ahmad Ibn Taymiyah, to advise me of something that will guide me in my worldly and religious affairs.

He (may Allaah have mercy on him) replied as follows:

With regard to advice, I do not know of any advice more beneficial than the advice of Allaah and His Messenger, for those who understand it and follow it:

"And verily, We have recommended to the people of the Scripture before you, and to you (O Muslims) that you (all) fear Allaah, and keep your duty to Him"[al-Nisaa' 4:131]

The Prophet (peace and blessings of Allaah be upon him) advised Mu'aadh, when he sent him to Yemen, "O Mu'aadh, fear Allaah wherever you are, and follow up a bad deed with a good deed, and it will wipe it out, and treat people in a kind manner." Mu'aadh (may Allaah be pleased with him) was held in high esteem by the Prophet (peace and blessings of Allaah be upon him), and he said to him, "O Mu'aadh, by Allaah I love you." And he used to let him ride behind him. It was narrated that he was the most knowledgeable of this ummah concerning halaal and haraam, that he will be gathered (on the Day of Resurrection) one step ahead of the scholars. One of his virtues is that the Prophet (peace and blessings of Allaah be upon him) sent him to Yemen to convey the message from him, as a daa'iyah, mufti and judge for the people of Yemen. And he used to liken him to Ibraaheem (peace be upon him), and Ibraaheem was a leader of mankind.

And Ibn Mas'ood (may Allaah be pleased with him) used to say that Mu'aadh was an ummah (a leader having all the good righteous qualities), obedient to Allaah, and he was not one of the mushrikeen (cf. al-Nahl 16:120), likening him to Ibraaheem (peace be upon him).

Moreover, the Prophet (peace and blessings of Allaah be upon him) gave him this advice, so we should note that it is concise and comprehensive. It is like that for the one who understands it, even though it is an interpretation of advice given in the Qur'aan.

With regard to its conciseness, that is because each person has two duties: his duty towards Allaah and his duty towards others. It is inevitable that he will fall short sometimes with regard to those duties, either by failing to do something he is commanded to do or by doing something he is forbidden to do. So the Prophet (peace and blessings of Allaah be upon him) said: "Fear Allaah wherever you are." This is a comprehensive phrase. The words "wherever you are" refer to the need for taqwa in secret and in the open. Then he said: "and follow up a bad deed with a good deed, and it will wipe it out". For when the doctor sees a patient and realizes that he has ingested something harmful, he will tell him to take something that is good for him. Sin is something inevitable for man, so the smart man is the one who keeps doing good deeds so that they will wipe out his bad deeds.

In the wording of the hadeeth, the word sayi'ah (bad deed) is mentioned first, even though it is the object, because the aim here is to wipe out bad deeds, not to emphasize good deeds.

The good deeds should be of a similar nature to the bad deeds, for that will be more effective in wiping them out. The consequences of sin may be erased by several things, the first of which is repentance, and the second is seeking forgiveness (istighfaar) without repenting, for Allaah may forgive him in response to his du'aa' even though he has not repented. But if repentance and seeking forgiveness are combined, this is perfect. The third thing is doing righteous deeds that expiate for sin.

With regard to specific acts of expiation, such as those prescribed for one who has intercourse during the day in Ramadaan, one who divorces his wife by zihaar (a jaahili form of divorce by which a man says to his wife "You are to me as my mother's back), the one who commits some actions which are forbidden during Hajj or who fails to fulfil some of its obligations and the one who hunts during Hajj, these expiations are of four types: offering a sacrifice, freeing a slave, giving in charity and fasting. With regard to kinds of expiation that are not specified, as Hudhayfah said to `Umar: The fitnah faced by a man (i.e., his shortcomings with regard to religious duties) because of his family, wealth and children may be expiated by prayer, fasting, charity and enjoining what is good and forbidding what is evil. This is indicated by the Qur'aan and the saheeh ahaadeeth which speak of expiation via the five daily prayers, Jumu'ah, fasting, Hajj and all the actions concerning which it is said, whoever says such and such or does such and such, he will be forgiven, or his previous sins will be forgiven. There are many such reports in the books of Sunan, especially those books which have been written concerning virtuous deeds.

It should be noted that paying attention to such matters is one of the things of which man is in the greatest need. When a person reaches the age of puberty, especially in these times and similar periods which resemble the time of jaahiliyyah in so many ways, the person who grows up among knowledgeable and religious people may be affected by matters of jaahiliyyah to some extent, so how about others?

In al-Saheehayn it is narrated in the hadeeth of Abu Sa'eed (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: "You will follow the path of those who came before you step by step, so that even if they entered the hole of a lizard, you will enter it too." They said, "O Messenger of Allaah, do you mean the Jews and Christians?" He said, "Who else?" This report is confirmed by the aayah (interpretation of the meaning):

"so enjoy your portion (awhile) as those before you enjoyed their portion (awhile); and you indulged in play and pastime (and in telling lies against Allaah and His Messenger Muhammad) as they indulged in play and pastime"

[al-Tawbah 9:69]

And there are further corroborating reports in the saheeh and hasan ahaadeeth. This is something which affects those among the elite who claim to be religiously committed, as more than one of the salaf, including Ibn `Uyayanah, said. For many of the characteristics of the Jews are things from which some of those who claim to be knowledgeable are suffering, and many of the characteristics of the Christians are things from which some of those who claim to be religiously-committed are suffering _ as is clear to everyone who understands the religion of Islam with which Allaah sent Muhammad (peace and blessings of Allaah be upon him), then tries to understand people in the light of Islam.

If this is the case, then the one whose heart Allaah opens to Islam will be following light from his Lord, for he was dead then Allaah revived him and gave him light by which to walk among mankind. So he will inevitably notice the characteristics of jaahiliyyah and the path of the two nations with whom Allaah is angry and who have gone astray, namely the Jews and Christians, and he will see that he is also afflicted with some of that.

The most useful thing that both the elite and the common folk may know is that which will cleanse their souls of these bad effects, and that is following bad deeds with good deeds. Good deeds are those which Allaah has encouraged on the lips of the final Prophet, whether they are actions, attitudes or characteristics. Among the things which remove the consequences of sin are disasters or calamities which expiate sin; these include all kinds of anxiety, grief or harm with regard to wealth, honour, one's body, and so on, but which are not brought about by a person's own actions.

When the Prophet (peace and blessings of Allaah be upon him) had stated the rights of Allaah with regard to doing righteous deeds and putting right bad deeds, he then said, "and treat people in a kind manner". This refers to one's duty towards other people. A good attitude towards other people is based on maintaining contact with one who cuts you off by greeting him with salaam, honouring him, making du'aa' for him, praying for forgiveness for him, praising him and visiting him; giving to one who has deprived you of knowledge, benefits and money; forgiving one who has wronged you with regard to blood, wealth or honour. Some of these matters are waajib (obligatory) and some are mustahabb (encouraged).

With regard to the "exalted standard of character" [al-Qalam 68:4] with which Allaah described Muhammad (peace and blessings of Allaah be upon him), this is the religion which includes all that Allaah has enjoined. Hence Mujaahid said that he was the interpretation of the Qur'aan, as `Aa'ishah (may Allaah be pleased with her) said: "His character was the Qur'aan." The essence of his character was that he hastened to do what Allaah loves with a willing spirit and an open heart. All of this may be summed up in the word taqwa (fear of Allaah), which includes doing everything that Allaah has enjoined whether it is waajib (obligatory) or mustahabb (recommended), and avoiding all that He has forbidden, whether it is haraam (forbidden) or makrooh (disliked). This combines both duties towards Allaah and duties towards other people. But as taqwa may sometimes mean fearing the punishment which makes one refrain from forbidden things, it was explained in the hadeeth of Mu'aadh. Similarly, in the hadeeth of Abu Hurayrah (may Allaah be pleased with them) which was narrated and classed as saheeh by al-Tirmidhi, "it was said, `O Messenger of Allaah, which thing most commonly brings people into Paradise?' He said, `Fear of Allaah (taqwa) and a good attitude.' It was said, `And which thing most commonly brings people into Hell?' He said, `The two hollow things: the mouth and the private parts.'"

In al-Saheeh it is narrated from `Abd-Allaah ibn `Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The most perfect of the believers in faith is the one who is best in attitude." So he connected perfection of faith to good attitude. It is well known that faith is all fear of Allaah (taqwa), but this is not the place to discuss the basic principles and minor details of that. This is the whole of religion, but the source of goodness is sincere devotion of the slave to his Lord, worshipping Him alone and seeking His help alone, as in the aayahs (interpretation of the meaning):

"You (Alone) we worship, and You (Alone) we ask for help (for each and everything)" [al-Faatihah 1:5]

"So worship Him (O Muhammad) and put your trust in Him"[Hood 11:123]

"in Him I trust and unto Him I repent"[Hood 11:88]

"so seek your provision from Allaah (Alone), and worship Him (Alone), and be grateful to Him" [al-`Ankaboot 29:17]

Thus the slave does away with any hope of benefiting from created beings and does not strive for their sake, and he focuses all his concern on his Lord, by praying to him for all his needs, fears, etc., and striving to do all that He loves.

Quoted from the essay al-Wasiyyah al-Jaami'ah li khayr al-Sunya wa'l-Aakhirah by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), published by al-Maktabah al-Salafiyyah, Cairo (www.islam-qa.com)

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21018: The danger of rushing to issue fatwas

Question:

There are some muftis on some satellite channels who answer all questions without exception. Some people in some gatherings, when a question is posed, rush to answer it and each of them wants to speak before the other. What is the Islamic ruling on this?

Answer:

Praise be to Allaah.

Ibn al-Qayyim said:

The salaf, the Sahaabah and Taabi'een, used to regard it as makrooh to rush to issue fatwas. Each of them would wish that someone else would take care of it, but if he realized that he had no alternative but to answer, he would do his utmost to find the ruling from the Qur'aan and Sunnah or the words of the Rightly-Guided khaleefahs, then he would give his fatwa. `Abd-Allaah ibn al-Mubaarak said: Sufyaan told us from `Ataa' ibn al-Saa'ib from `Abd al-Rahmaan ibn Abi Layla who said: I met one hundred and twenty of the Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) _ and I think he said, in the mosque _ and there was none of them who had to speak but he wished that his brother would take care of it; there was no one who had to give a fatwa but he wished that his brother would take care of it. Imaam Ahmad said: Jareer told us from `Ataa' ibn al-Saa'ib from `Abd al-Rahmaan ibn Abi Layla that he said: I met one hundred and twenty of the Ansaar from among the Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), and there was no man among them who was asked about something but he would wish that his brother would take care of it, and there was none who had to speak but he would wish that his brother would take care of it.

Maalik said, narrating from Yahya ibn Sa'eed that Bukayr ibn al-Ashajj told him, narrating from Mu'aawiyah ibn Abi `Ayaash that he was sitting with `Abd-Allaah ibn al-Zubayr and `Aasim ibn `Umar, when Muhammad ibn Iyaas ibn al-Bukayr came and said, A man from among the desert people has divorced his wife three times, what do you think? `Abd-Allaah ibn al-Zubayr said, This matter is something about which we know nothing; go to `Abd-Allaah ibn `Abbaas and Abu Hurayrah, for I have just left them with `Aa'ishah the wife of the Prophet (peace and blessings of Allaah be upon him), then come and tell us (what they say). So I went and asked them, and Ibn `Abbaas said to Abu Hurayrah: Give him the answer, O Abu Hurayrah, for here there is a problem. Abu Hurayrah said: one talaaq makes her divorced, and three makes her forbidden to him until she has married another husband.

Maalik narrated that Yahyaa ibn Sa'eed said: Ibn `Abbaas said: Everyone who issues fatwas to the people concerning everything that they ask him about is crazy. Maalik said: I heard something similar from Ibn Mas'ood. This was narrated by Ibn Waddaah from Yoosuf ibn `Adiy from `Abd ibn Humayd from al-A'mash from Shaqeeq from `Abd-Allaah; and it was narrated by Habeeb ibn Abi Thaabit from Abu Waa'il from `Abd-Allaah.

Sahnoon ibn Sa'eed said: the most audacious of the people in giving fatwas is the one who has the least knowledge; a man may have a grasp of one branch of knowledge and he thinks that all the truth is to be found in this branch.

I say: being audacious in giving fatwas may be because of a lack of knowledge or because of an abundance thereof. If he is lacking in knowledge he gives a fatwa on everything concerning which he is asked without knowledge. If his knowledge is abundant he will be able to answer a lot of questions. Hence Ibn `Abbaas was one of the Sahaabah who issued the most fatwas. We have mentioned above that his fatwas were compiled in twenty volumes. Sa'eed ibn al-Musayyib also issued a lot of fatwas, and they used to call him al-Jaree' (the Bold), as was mentioned by Ibn Wahb from Muhammad ibn Sulaymaan al-Muraadi from Abu Ishaaq, who said: I used to see a man at that time entering and asking about some matter, and the people would divert him, sending him from one gathering to another, until he was sent to the gathering of Sa'eed ibn al-Musayyib, because they did not like to issue a fatwa. He said, And they used to call Sa'eed ibn al-Musayyib, al-Jaree' (the Bold).

Sahnoon said: I memorized some issues concerning which there would be eight opinions from eight of the leading scholars, so how could I hasten to answer before I am certain which one is correct? Why should anyone blame me for not giving an answer? Ibn Wahb said: Ashhal ibn Haatim told us from `Abd-Allaah ibn `Awn from Ibn Seereen who said: Hudhayfah said: The one who gives fatwas to the people is one of three: either he knows what has been abrogated of the Qur'aan, or he is a leader who has no choice (but to issue a fatwa) or he is a fool who is doing something that is not his job. He said, perhaps Ibn Seereen said: I am neither of the first two, and I do not want to be the third.

I'laam al-Muwaqqi'een, 1/28, 29 (www.islam-qa.com)

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21575: What are the best fields of worldly work, employment or trade?

Question:

What are the best fields of worldly work, employment or trade?

Answer:

Praise be to Allaah.

Shaykh al-Islam Ibn Taymiyah was asked the following question:

I ask the shaykh and imaam, the follower of the salaf (earlier generations) and the leader of the later generations, the most knowledgeable man whom I have met in the east or the west, Taqiy al-Deen Abu'l-Abbaas Ahmad Ibn Taymiyah, to explain to me the best means of earning a living.

He (may Allaah have mercy on him) answered as follows:

The best way of earning a living is to put one's trust in Allaah and have faith that He is Able to take care of you, and to think well of Him. That means that one who is keen to earn a living should turn to Him and call upon Him, as Allaah said, according to the report (hadeeth qudsi) in which His Prophet (peace and blessings of Allaah be upon him) said: " `All of you are hungry except those whom I feed; ask Me for food and I will feed you. All of you are naked except those whom I clothe. Ask Me to clothe you and I will clothe you.'" And al-Tirmidhi narrated from Anas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Let each one of you ask his Lord for whatever he needs, even if it is a thong for his sandal when it breaks, for if Allaah does not make it easy for him, he will not be able to fix it." (A similar reports from Umm al-Mu'mineen `Aa'ishah (may Allaah be pleased with her) has been classed as saheeh. See al-Silsilah al-Da'eefah, no. 1362).

Allaah says in His Book (interpretation of the meaning):

"… and ask Allaah of His Bounty"

[al-Nisa' 4:32 _ check this is the right quote]

"Then when the (Jumu`ah) Saaaht (prayer) is ended, you may disperse through the land, and seek the Bounty of Allaah (by working)…"

[al-Jumu'ah 62:10]

Although this refers to Jumu'ah (Friday prayers), the meaning applies to all the prayers.

Hence _ and Allaah knows best _ the Prophet (peace and blessings of Allaah be upon him) told us to say when entering the mosque, "Allaahumma iftah li abwaab rahmatika (O Allaah, open to me the gates of Your mercy)," and when leaving the mosque to say, "Allaahumma inni as'aluka min fadlika (O Allaah, I ask You of Your Bounty)." And Ibraaheem the close friend of Allaah (peace be upon him) said: "so seek your provision from Allaah (Alone), and worship Him (Alone), and be grateful to Him" [al-`Ankaboot 29:17 _ interpretation of the meaning]

This is a command, and a command demands a response. So seeking the help of Allaah, turning to Him with regard to the matter of provision and other matters, is an important principle.

Then one should seek to earn money with self-respect and pride, so that Allaah may bless it for him; one should not take it with an attitude of desperation and greed. Rather money should be like the toilet, which one needs but which does not hold any special place in one's heart. Striving to earn money should be like striving to fix the toilet. According to a marfoo' hadeeth which was narrated by al-Tirmidhi and others, "Whoever wakes up and this world is his main concern, Allaah will make him scattered and shattered, and he will feel a sense of panic and loss, and he will get nothing of this world except that which was already decreed for him. But whoever gets up and is mostly concerned about the Hereafter, Allaah will cause him to feel focused and content, and will give him a feeling of being independent, and worldly gains will come to him willingly or unwillingly."

One of the salaf said: You are in need of this world but you are in greater need of your share of the Hereafter. If you start with your share of the Hereafter, then your share of this world will automatically come with it. Allaah says (interpretation of the meaning):

"And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone).

I seek not any provision from them (i.e. provision for themselves or for My creatures) nor do I ask that they should feed Me (i.e. feed themselves or My creatures).

Verily, Allaah is the AllProvider, Owner of Power, the Most Strong"

[al-Dhaariyaat 51:56-58]

With regard to specifying a particular means of earning a living, whether it be in industry, business, construction, farming, etc., this varies from one person to another. I do not know of any general ruling, but if there is a direction that a person wants to take, then let him seek the guidance of Allaah and pray istikhaarah as taught by the teacher of all good (peace and blessings of Allaah be upon him), for there is such great blessing in that that it cannot be comprehended, then whatever is made easy for him, he should be content with that, unless it is something which is objectionable on Islamic grounds.

Quoted from Ibn Taymiyah's essay al-Wasiyyah al-Jaami'ah li khayr al-Dunya wa'l-Aakhirah, published by al-Maktabah al-Salafiyyah, Cairo. (www.islam-qa.com)

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10936: Calamities expiate for sins

Question:

My wife used to pray until she had her first child, then she became lazy, claiming that any woman who gives birth, all her sins are forgiven because of the pain that she suffers in childbirth. What do you say to her?

Answer:

Praise be to Allaah.

This is not correct. A woman, like anyone else among the children of Adam, if anything befalls her and she bears it with patience and seeks reward (from Allaah), then she will be rewarded for these pains and calamities. The Prophet (peace and blessings of Allaah be upon him) gave the example of something that is less severe than that, and said that if a thorn pricks a person, he will have expiation because of that. It should be noted that if a person bears the disasters that befall him with patience and seeks reward from Allaah, he will be rewarded for his patience and seeking reward, and the disaster itself will be an expiation for his sins. Calamities expiate sins in all cases; if that is accompanied by patience, a person will be rewarded for his patience in the face of those calamities. When a woman gives birth, there is no doubt that she endures pain and suffering; this pain is an expiation for her, and if she bears it with patience and seeks reward from Allaah, that will increase her reward and hasanaat… and Allaah knows best.

From the fataawa of Shaykh ibn `Uthaymeen, Majallah al-Da'wah, no. 1789, p. 61 (www.islam-qa.com)

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12391: The most honoured of you with Allaah is the one who is the most pious

Question:

What does Islam say about racial discrimination?

Answer:

Praise be to Allaah.

All people are the descendants of one man and one woman, believer and kaafir, black and white, Arab and non-Arab, rich and poor, noble and lowly.

Islam does not pay attention to differences in colour, race or lineage. All people come from Adam, and Adam was created from dust. In Islam, differentiation between people is based on faith (eemaan) and piety (taqwaa), by doing that which Allaah has enjoined and avoiding that which Allaah has prohibited. Allaah says (interpretation of the meaning):

"O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allaah is that (believer) who has AtTaqwa [i.e. he is one of the Muttaqoon (the pious)]. Verily, Allaah is AllKnowing, All Aware"

[al-Hujuraat 49:13]

Islam regards all people as equal as far as rights and duties are concerned People are equal before the law (sharee'ah), as Allaah says (interpretation of the meaning):

"Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)" [al-Nahl 16:97]

Faith, truthfulness and piety all lead to Paradise, which is the right of the one who acquires these attributes, even if he is one of the weakest or lowliest of people. Allaah says (interpretation of the meaning):

"And whosoever believes in Allaah and performs righteous good deeds, He will admit him into Gardens under which rivers flow (Paradise) to dwell therein forever. Allaah has indeed granted for him an excellent provision" [al-Talaaq 65:11]

Kufr, arrogance and oppression all lead to Hell, even if the one who does these things is one of the richest or noblest of people. Allaah says (interpretation of the meaning):

"But those who disbelieved (in the Oneness of Allaah _ Islamic Monotheism) and denied Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination"

[al-Taghaabun 64:10]

The advisors of the Messenger (peace and blessings of Allaah be upon him) included Muslim men of all tribes, races and colours. Their hearts were filled with Tawheed and they were brought together by their faith and piety _ such as Abu Bakr from Quraysh, `Ali ibn Abi Taalib from Bani Haashim, Bilaal the Ethiopian, Suhayb the Roman, Salmaan the Persian, rich men like `Uthmaan and poor men like `Ammaar, people of means and poor people like Ahl al-Suffah, and others.

They believed in Allaah and strove for His sake, until Allaah and His Messenger were pleased with them. They were the true believers.

"Their reward with their Lord is `Adn (Eden) Paradise (Gardens of Eternity), underneath which rivers flow. They will abide therein forever, Allaah will be pleased with them, and they with Him. That is for him who fears his Lord" [al-Bayyinah 98:8 _ interpretation of the meaning]

From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri (www.islam-qa.com)

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8511: The six blessings of the martyrs

Question:

What are the six characteristics of the martyrs (shahid)taught to us from our beloved Prophet Muhammad ?

Answer:

Praise be to Allaah.

It was reported in the hadeeth of al-Miqdaam ibn Ma'di Karb that the Prophet (peace and blessings of Allaah be upon him) said:

"The martyr (shaheed) has seven blessings from Allaah: he is forgiven from the moment his blood is first shed; he will be shown his place in Paradise; he will be spared the trial of the grave; and he will be secure on the Day of the Greatest Terror (the Day of Judgement); there will be placed on his head a crown of dignity, one ruby of which is better than this world and all that is in it; he will be married to seventy-two of al-hoor al-`iyn; and he will be permitted to intercede for seventy of his relatives."

According to another report, the martyr has six blessings from Allaah. According to other reports (the number is) six, or nine, or ten.

(Narrated by al-Tirmidhi, who said it is a hasan hadeeth. Also narrated by Ibn Maajah in al-Sunan, by Ahmad, by `Abd al-Razzaaq in al-Musannaf, by al-Tabaraani in al-Kabeer, and by Sa'eed ibn Mansoor in al-Sunan).

Shaykh Waleed al-Firyaan (www.islam-qa.com)

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5226: Reward for patience when miscarrying a foetus who had a soul

Question:

Does the hadeeth "Whoever loses three children who had not reached the age of puberty…" include miscarried foetuses into whom the soul had already been breathed?

Answer:

Praise be to Allaah.

We put this question to Shaykh Muhammad ibn Saalih al-`Uthaymeen, may Allaah preserve him, who answered as follows:

Yes, they are included, but they are not like children who have been born and to whom one has developed an attachment.

Question: but will a person get the same reward?

Answer: yes, we hope so.

And Allaah knows best.

Shaykh Muhammad ibn Saalih al-`Uthaymeen (www.islam-qa.com)

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11419: The female martyr and the male martyr's reward of seventy-two hoor al-`iyn

Question:

If a woman is killed as a martyr for the sake of Allaah, how does the hadeeth "The shaheed will be married to seventy-two hoor al-`iyn" apply to her?

Answer:

Praise be to Allaah.

We put this question to Shaykh `Abd-Allaah ibn Jibreen, may Allaah preserve him, who answered as follows:

This number is only for men. A woman will have only one husband in Paradise, and she will be satisfied with him and will not need any more than that.

The Muslim woman _ who is not influenced by the claims of those who propagate permissiveness and knows that she is not like men in her make-up and nature, because Allaah has made her like that _ does not object to the rulings of Allaah or feel angry. Rather she accepts what Allaah has decreed for her. Her sound nature tells her that she cannot live with more than one man at a time. So long as she has entered Paradise, she will have all that she desires, so she should not dispute now about the delights and rewards that her Lord has chosen for her, for your Lord does not treat anyone unjustly. If she is one of the people of Paradise, then she is included, like men, in the words of Allaah (interpretation of the meaning):

"Trays of gold and cups will be passed round them; (there will be) therein all that innerselves could desire, and all that eyes could delight in and you will abide therein forever"

[al-Zukhruf 43:71]

We ask Allaah for al-Firdaws, the highest part of Paradise. May Allaah bless our Prophet Muhammad.

Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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9282: Whoever dies of appendicitis or cirrhosis of the liver is a shaheed (martyr)

Question:

It was narrated in the hadeeth that the mabtoon (one who dies of an abdominal disease) is a shaheed. What is the meaning of the word mabtoon? Does it include one who dies of cirrhosis of the liver?

Answer:

Praise be to Allaah.

Concerning the word mabtoon, the scholars said: one who dies of an abdominal disease. The apparent meaning is that this would include one who dies of appendicitis because it is one of the abdominal diseases that can kill. It may also include those who die of cirrhosis of the liver, because this is also a abdominal disease that can kill.

From the fatwas of Shaykh Ibn `Uthaymeen for al-Da'wah magazine (www.islam-qa.com)

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924: Those whom Allaah will shade with His shade

Question:

What i want to know is that: What kind of people will be included into the "shade" of the chair which Allah (s.w.t) will be sitting, when the sun is brought closer to the earth. I hope i am phrasing the question right.

Answer:

Praise be to Allaah.

Seven of those whom Allaah will shade with His shade on the Day when there will be no shade except His were mentioned in the saheeh ahaadeeth.

It was reported from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

"There are seven whom Allaah will shade with His shade on the day when there will be no shade except His: the just ruler; a young man who grows up worshipping his Lord; a man whose heart is attached to the mosque; two men who love one another for the sake of Allaah and meet and part on that basis; a man who is called by a woman of rank and beauty and says `I fear Allaah'; a man who gives in charity and conceals it to such an extent that his left hand does not know what his right hand gives; and a man who remembers Allaah when he is alone, and his eyes fill up." (Agreed upon, narrated by al-Bukhaari, no. 620; Muslim, no. 1712; and others).

This is one of the blessings that Allaah bestows upon His believing slaves. On the great Day when mankind will be suffering distress and hardship,the sun will be brought near to mankind, until the distance between them is equal to the length of the stick used for applying kohl to the eyes [meel= may also mean a "mile"], and all the people will sweat according to their deeds, except for some of the believers, whom Allaah will single out to shade them with His shade, and He will protect them from the sun and from sweating.

`Uqbah ibn `Aamir said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say:

"The sun will be brought near to the earth and the people will sweat. For some people, the sweat will come up to their heels; for some it will come halfway up their shins; for some it will come up to their knees; for some it will come up to their backsides; for some it will come up to their hips; for some it will come up to their shoulders; for some it will come up to their necks; for some it will come up to the middle of their mouths; and some of them will be comepletely covered with their sweat." (Narrated by Imaam Ahmad in his Musnad, no. 16798)

There follows the commentary of Ibn Hajar (may Allaah be pleased with him) on the hadeeth (about the shade of Allaah):

"with His shade". The fact that the shade is connected to Allaah is an expression of honour, for every shade belongs to Him. It was said that this refers to His honour and protection, just as it may be said (in Arabic) that a person is in the shade (or shadow) of the king. And it was said that it refers to the shadow of His Throne, which is more correct

"the just ruler" means one who holds the position of khaleefah, and anyone else who is appointed to a position of authority over the Muslims' affairs, and he fulfils his duties justly.

The best definition of "just" is: one who obeys the commands of Allaah and puts everything in its proper place without going to the extreme either of overdoing it or of negligence. The just ruler is mentioned first because his benefits are so far-reaching.

"a young man". Young men are mentioned in particular because they are more likely to feel desire because of their strong motives for following their desires. The fact that a young man adheres to worship despite that is indicative of the strength of his taqwaa (piety).

"worshipping his Lord". In the hadeeth of Salmaan it says that he "spent his youth and his energy in worshipping Allaah."

"attached to the mosque". The apparent meaning is attachment in the sense of hanging, as if his heart is likened to something that hangs in the mosque _ like a lamp, for example _ indicating that his heart is so strongly attached to the mosque that even when he leaves the mosque, his heart is still there. Or it could mean attachment in the sense of a deep love.

"love one another" means, they shared a kind of love whereby each loved the other in a genuine sense, not just to show off.

"and [they] meet and part on that basis" means, this is an ongoing love based on religion, which they do not cut off for any worldly reason, whether they meet in reality or not, until death comes between them.

"a man who is called by a woman of rank and beauty". The meaning of "of rank" is, of high birth or a high position; this may refer to lineage or to wealth. The woman is described as having all the qualities which people usually seek, power and wealth, along with beauty. It is very rare to find all three in a woman. The apparent meaning is that she called him to commit immoral actions.

"and says `I fear Allaah'". The apparent meaning is that he says this out loud, either to rebuke her for her immorality or to refuse her call. It may also be that he says it in his heart.

"to such an extent that his left hand does not know what his right hand gives". What is meant by this is that he conceals his charitable giving , and goes to such an extreme that his left hand, even though it is so close to his right hand and is always with it that even if we imagined that it could understand, it would not know what the right hand is doing because of this utter secrecy. This is a metaphor.

"and a man who remembers Allaah" _ either in his heart, or by mentioning Him out loud.

"when he is alone" _ because this is furthest away from showing off. What is meant here is that there are no distractions, so he pays attention to nothing except Allaah.

"his eyes fill up (lit. flood)" means, they fill with tears; this is another metaphor.

Although men are mentioned in this hadeeth, women are also included in what is described here. Although what is meant by a "just leader" is the position of imaam (khaleefah), women may also be included in this, if they have children and treat them justly. The idea of being attached to the mosque does not apply to women, because a woman's prayer in her home is better than her prayer in the mosque. Apart from that, women have a share in all of these things; if a man may be called by a woman, then it can be imagined that a woman could be called by a handsome king, for example, and she refuses because she fears Allaah, even though she may have motives to respond.

Fath al-Baari, 620.

There are others whom Allaah will also shade with His shade _ apart from the seven mentioned in the hadeeth quoted above _ who are mentioned in other ahaadeeth. Ibn Hajar listed them in Fath al-Baari (620) as follows:

"Those who fight (for the sake of Allaah); those who help the mujaahideen; those who defer payment of debt for debtors who are in difficulty, or let them off all or part of the debt; those who help people who are heavily in debt; those who help slaves who have drawn up contracts of manumission; those who have a good attitude; those who walk to the mosque; sincere and honest traders; those who take what is due to them and no more; those who spend for the sake of Allaah; those who sponsor orphans."

We ask Allaah to shade us with His shade on the Day when there will be no shade except His.

Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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8800: His wife died following childbirth _ is she a shaheedah (martyr)?

Question:

My wife (may Allaah have mercy on her) died two hours after giving birth to my daughter. Is my wife considered to be a shaheedah (martyr)? What are my duties towards her daughter? Am I counted as one who sponsors an orphan?

Answer:

Praise be to Allaah.

If a woman dies with a child in her womb, or she dies during childbirth or after childbirth but within the period of nifaas (post-partum bleeding), she is considered to be a shaheedah in sha Allaah. Raashid ibn Hubaysh narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) entered upon `Ubaadah ibn al-Saamit when he was sick and said, "Do you know who is a shaheed (martyr) in my ummah?" The people remained silent, then `Ubaadah said, "Help me to sit up." They helped him to sit up, then he said, "O Messenger of Allaah, (is it) the patient one who seeks reward from Allaah for his patience?" The Messenger of Allaah (peace and blessings of Allaah be upon him) said, "Then the martyrs among my ummah would be very few. Being killed for the sake of Allaah is martyrdom, the plague is martyrdom, drowning is martyrdom, stomach disease is martyrdom, and if a woman dies during the post-partum period, her child will drag her to Paradise by his umbilical cord." The umbilical cord is that which is cut by the midwife when the child is born. The hadeeth was narrated by Imaam Ahmad in his Musnad with a saheeh isnaad. (al-Musnad, 3/489). There is a corroborating report narrated by Maalik (1/233) and Abu Dawood, 3/482).

`Ubaadah ibn al-Saamit also narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said, "Who is counted as a shaheed among you?" They said, "The one who fights and is killed for the sake of Allaah." The Messenger (peace and blessings of Allaah be upon him) said: "Then the shaheeds among my ummah would be few. The one who is killed for the sake of Allaah is a shaheed; the one who dies of plague is a shaheed; the one who dies of a stomach disease is a shaheed; the woman who dies with a child in her womb is a shaheed." This was narrated by Imaam Ahmad, 5/315, and by Ibn Maajah, and by Ibn Hibbaan in his Saheeh, who said its isnaad is saheeh. A report with a similar meaning was narrated by Muslim, as referred to above.

With regard to how you should take care of your daughter after her mother's death, this means that you should spend on her, clothe her, teach her good manners and educate her, etc. This is obligatory upon you, and you will have the reward for that as long as your intention is sincerely for Allaah. But this is not counted as sponsoring an orphan, because according to sharee'ah the orphan is the person whose father dies whilst he or she is still a child. Muslim reported in his Saheeh that Abu Hurayrah (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The one who sponsors an orphan, whether he belongs to him or to someone else, and I will be like these two in Paradise" _ and Maalik made a gesture with his forefinger and middle finger. What is meant by "who belongs to him" is that the sponsor is related to the orphan, e.g. his grandfather, mother, grandmother, brother, sister, paternal uncle, paternal aunt, maternal uncle, maternal aunt, or other relative. What is meant by "or to someone else" is that the sponsor is a "stranger" (i.e., not closely related) to the orphan. Your duty towards your daughter is to spend on her food, drink, clothing and shelter, and take care of her Islamic upbringing, teaching her about her religion and instilling the pure Islamic `aqeedah in her heart.

Islam Q&A

Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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3095: She fell into a well and died _ is she counted as a shaheedah (martyr)?

Question:

My mother died approximately twenty years ago, by falling into a well that was not completely filled with water. She was a righteous woman. Is she among those who are counted as shuhadaa' (martyrs)?

Answer:

Praise be to Allaah.

Yes, those who drown are counted as martyrs, because of the report from Abu Hurayrah (may Allaah be pleased with him) according to which the Prophet (peace and blessings of Allaah be upon him) said: "The shuhadaa' are five: the one who dies of plague, the one who dies of a stomach disease, the one who drowns, the one who is crushed by a falling wall, and the one who is killed for the sake of Allaah." This was narrated by Maalik in al-Muwatta', and by al-Bukhaari, Muslim and al-Tirmidhi.

And Allaah is the Source of strength. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace.

Islam Q&A

Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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4156: What can you do in one minute?

Question:

In our offices and workplaces we can hardly find time to do acts of worship and righteous deeds. What can we do in the short time that we can find in our day? How can we make use of it?

Answer:

Praise be to Allaah.

Time is of the essence, it is too precious to be wasted or neglected. The wise person is the one who pays attention to his time and does not treat it as a vessel to be filled with cheap things and vain talk. Instead, he limits it to worthy efforts and righteous deeds that please Allaah and benefit other people. Every minute of a person's life carries the potential to raise his own status and to make his people happier, little by little.

If you are keen to attain the highest position, and bring the most happiness to your people, then forget about relaxing and keep away from empty amusement.

In one minute you can do a lot of good and earn much reward. In just one minute, by giving in charity, studying, memorizing, or striving to do good deeds, you can make sure that this minute of your life is not wasted. One minute may be recorded in your book of good deeds if you know how to make the most of it and take care of it:

Strive to make the most of each minute

If you forget it, you forget the most important thing, the truth.

There follows a list of things that can be done in one minute, by the permission of Allaah:

1. 1. In one minute you can recite Soorat al-Faatihah 3 times, reciting rapidly and silently. Some scholars said that the reward for reading al-Faatihah is more than 600 hasanahs, so if you read it 3 times you will, by the permission of Allaah, gain more than 1800 hasanahs _ all of that in one minute.

2. In one minute you can recite Soorat al-Ikhlaas (Qul Huwa Allaahu Ahad) 20 times, reciting rapidly and silently. Reciting it once is equivalent to one-third of the Qur'aan. If you read it 20 times it is equivalent to reading the Qur'aan 7 times. If you read it 20 times in one minute each day, you will have read it 600 times in one month, and 7200 times in one year, which will be equal in reward to reading the Qur'aan 2400 times.

3. You can read one page of the Book of Allaah in one minute.

4. You can memorize a short aayah of the Book of Allaah in one minute.

5. In one minute you can say Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu'l-mulk wa lahu'l-hamd wa huwa `ala kulli shay'in qadeer (There is no god except Allaah alone with no partner; to Him be dominion and praise, and He is Able to do all things) _ 20 times. The reward for saying this is like freeing 8 slaves for the sake of Allaah from among the sons of Ismaa'eel.

6. In one minute you can say Subhaan Allaahi wa bi hamdihi (Glory and praise be to Allaah) 100 times. Whoever says that in one day will be forgiven for his sins even if they are like the foam of the sea.

7. In one minute you can say Subhaan Allaahi wa bi hamdihi Subhaan Allaah il-`Azeem (Glory and praise be to Allaah, glory be to Allaah the Almighty) 50 times. These are two phrases which are light on the lips, heavy in the balance and beloved to the Most Merciful, as was narrated by al-Bukhaari and Muslim.

8. The Prophet (peace and blessings of Allaah be upon him) said: "When I say `Subhaan Allaah, wa'l-hamdu Lillah, wa laa ilaah ill-Allaah, wa Allaahu akbar (Glory be to Allaah, praise be to Allaah, there is no god except Allaah, and Allaah is Most Great)', this is more beloved to me than all that the sun rises upon." (Narrated by Muslim). In one minute, you can say all of these words more than 18 times. These words are the most beloved words to Allaah, the best of words, and they weigh heavily in the balance of good deeds, as was narrated in the saheeh ahaadeeth.

9. In one minute you can say, Laa hawla wa laa quwwata illa Billaah (there is no strength and no power except with Allaah) more than 40 times. This is one of the treasures of Paradise, as was narrated by al-Bukhaari and Muslim. They are a means of putting up with difficulties and of aiming to achieve great things.

10. In one minute you can say Laa ilaaha ill-Allaah approximately 50 times. This is the greatest word, for it is the word of Tawheed, the good word, the word that stands firm. If these are the last words of a person, he will enter Paradise, and there are other reports which indicate how great these words are.

11. In one minute you can say Subhaan Allaah wa bi hamdih, `adada khalqihi, wa ridaa nafsihi, wazinata `arshihi, wa midaada kalimaatihi (Glory and praise be to Allaah, as much as the number of His creation, as much as pleases Him, as much as the weight of His Throne and as much as the ink of His words) more than 15 times. This words bring many more times the reward for other forms of tasbeeh and dhikr, as was reported in saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him).

12. In one minute you can seek the forgiveness of Allaah more than 100 times by saying "Astaghfir-Allaah (I seek the forgiveness of Allaah). The virtues of seeking forgiveness are no secret, for it is the means of attaining forgiveness and entering Paradise, and it is the means of being granted a good life, increasing one's strength, warding off disasters, making things easier, bringing rain and increasing one's wealth and children.

13. You can say a few brief and concise words in one minute, and Allaah may bring about some good through them that you could never imagine.

14. In one minute you can send blessings on the Prophet (peace and blessings of Allaah be upon him) 50 times by saying Sall-Allaahu `alayhi wa sallam (May Allaah bless him and grant him peace). In return Allaah will send blessings upon you 500 hundred times because one blessing brings ten like it.

15. In one minute you can motivate your heart to give thanks to Allaah, to love Him, to fear Him, to put hope in Him, to long for Him, and thus travel through the stages of `uboodiyyah (total enslavement to Allaah). You could do this when you are lying on your bed or walking in the street.

16. In one minute you can read more than two pages of a useful book that is easy to understand.

17. In one minute you can uphold the ties of kinship by calling a relative on the phone.

18. You can raise your hands and recite any du'aa' you wish from the books of du'aa', in one minute.

19. You can say salaams to and shake hands with a number of people in one minute.

20. You can forbid an evil action in one minute.

21. You can enjoin something good in one minute.

22. You can offer sincere advice to a brother in one minute.

23. You can console someone who is depressed in one minute.

24. You can remove something harmful from the road in one minute.

25. Making the most of one minute motivates you to make the most of other periods that would otherwise be wasted.

Al-Shaafa'i (may Allaah have mercy on him) said:

When people go to sleep, I let my tears flow, and I recite a verse of the most eloquent poetry

Is it not a waste that nights go by and I do not increase in knowledge, yet this time is counted as part of my life?

Finally, the more sincere you are towards Allaah and the more aware you are of Him, the greater will be your reward and the more your hasanaat will increase.

Note that most of these actions will not cost you anything; they do not require tahaarah (purity) and they will not tire you out or take much effort. On the contrary, you can do them whilst you are walking, or in your car, or lying down, or standing, or sitting, or waiting for somebody.

These actions are also among the greatest means of attaining happiness, expanding the chest (i.e., bringing relief and joy) and removing stress and anxiety. May Allaah help us and you to do that which He loves and which pleases Him. May Allaah bless our Prophet Muhammad.

Islam Q&A

Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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5893: Sponsoring a lost child

Question:

Is it possible to sponsor a child whose father is missing under a program for sponsoring orphans, or should this sponsorship program be only for orphans?

Answer:

Praise be to Allaah.

The orphan is a child whose father has died, as was stated by the scholars in Lisaan al-`Arab [an Arabic-language dictionary] and elsewhere. Such a child is regarded as an orphan until he reaches the age of puberty, i.e., the age of fifteen or earlier if the signs of puberty appear. These signs are: the emission of gushing water (ejaculation) during intercourse or a wet-dream, the growth of coarse hair around the private parts, and, in the case of females, the onset of menstruation. (See Al-Mughni by Ibn Qudaamah, 6/591)

As for the child whose father is missing, he is not considered to be an orphan unless it is proven that his father is dead, or a period of time passes beyond which it is impossible that his father would still be alive; this should be left to the discretion of the judge, as stated by the majority of the fuqaha' on the topic of the inheritance of one who is missing.

If this child is poor or comes from a poor family, then money can be spent on him from the Zakaah or general charity funds, but orphan sponsorship does not apply in his case.

Reference: Masaa'il wa Rasaa'il, Muhammad Al-Hammood Al-Najdi, p. 13 (www.islam-qa.com)

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4236: The Hadith of the Seven is Not in Reference to Men Only

Question:

Is the hadith that talks about the seven whom Allah will shade on the Day in which there is no shade except
Allah's specific just for men or is it for anyone, such as women, who perform those acts and, therefore, they will receive that reward mentioned in the hadith?

Answer:

Praise be to Allaah.

The merits mentioned in the hadith are not specifically for men. In fact, they are general for both men and women. If a young woman grows up in the worship of Allah, she is included among them. Similarly, two women who love each other for the sake of Allah alone are also included. Again, any woman who is invited to illegal sexual intercourse by a man of nobility and beauty and she refuses his advances, saying, "I fear Allah," will be one of those in the shade of Allah.

Any woman who gives in charity from her legal earnings to the extent that her left hand does not know what her right hand has given will be included among them. If a woman remembers Allah when she is alone by herself, she will be included among them like any man. However, the righteous leader is something specific for men. Similarly, performing the prayers in congregation in the mosque is something specific for men. The prayer of the woman in her house is more virtuous as has been stated in the authentic Hadith of the Prophet (peace be upon him).

Shaikh ibn Baz

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1699: Virtues of the Ten Days of Dhul Hijjah

Question:

How do the first ten days of the Month of Dhul Hijjah differ from other days of the year?

Answer:

The first ten days of Dhu'l-Hijjah:

Days of virtue and righteous deeds

Praise be to Allaah Who has created Time and has made some times better than others, some months and days and nights better than others, when rewards are multiplied many times, as a mercy towards His slaves. This encourages them to do more righteous deeds and makes them more eager to worship Him, so that the Muslim renews his efforts to gain a greater share of reward, prepare himself for death and supply himself in readiness for the Day of Judgement.

This season of worship brings many benefits, such as the opportunity to correct one's faults and make up for any shortcomings or anything that one might have missed. Every one of these special occasions involves some kind of worship through which the slaves may draw closer to Allaah, and some kind of blessing though which Allaah bestows His favour and mercy upon whomsoever He will. The happy person is the one who makes the most of these special months, days and hours and draws nearer to his Lord during these times through acts of worship; he will most likely be touched by the blessing of Allaah and will feel the joy of knowing that he is safe from the flames of Hell. (Ibn Rajab, al-Lataa'if, p.8)

The Muslim must understand the value of his life, increase his worship of Allaah and persist in doing good deeds until the moment of death. Allaah says (interpretation of the meaning):

"And worship your Lord until there comes unto you the certainty." [al-Hijr 15:99] The mufassireen (commentators) said: "`The certainty' means death."

Among the special seasons of worship are the first ten days of Dhu'l-Hijjah, which Allaah has preferred over all the other days of the year. Ibn `Abbaas (may Allaah be pleased with him and his father) reported that the Prophet (peace and blessings of Allaah be upon him) said: "There are no days in which righteous deeds are more beloved to Allaah than these ten days." The people asked, "Not even jihaad for the sake of Allaah?" He said, "Not even jihaad for the sake of Allaah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing." (Reported by al-Bukhaari, 2/457).

Ibn `Abbaas (may Allaah be pleased with him and his father) also reported that the Prophet (peace and blessings of Allaah be upon him) said: "There is no deed more precious in the sight of Allaah, nor greater in reward, than a good deed done during the ten days of Sacrifice." He was asked, "Not even jihaad for the sake of Allaah?" He said, "Not even jihaad for the sake of Allaah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing." (Reported by al-Daarimi, 1/357; its isnaad is hasan as stated in al-Irwaa', 3/398).

These texts and others indicate that these ten days are better than all the other days of the year, with no exceptions, not even the last ten days of Ramadaan. But the last ten nights of Ramadaan are better, because they include Laylat al-Qadr ("the Night of Power"), which is better than a thousand months. Thus the various reports may be reconciled. (See Tafseer Ibn Katheer, 5/412).

You should know, my brother in Islaam, that the virtue of these ten days is based on many things:

Allaah swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit. Allaah says (interpretation of the meaning): "By the dawn; by the ten nights" [al-Fajr 89:1-2]. Ibn `Abbaas, Ibn al-Zubayr, Mujaahid and others of the earlier and later generations said that this refers to the first ten days of Dhu'l-Hijjah. Ibn Katheer said: "This is the correct opinion." (Tafseer Ibn Katheer, 8/413)

The Prophet (peace and blessings of Allaah be upon him) testified that these are the best days of this world, as we have already quoted above from saheeh ahaadeeth.

The Prophet (peace and blessings of Allaah be upon him) encouraged people to do righteous deeds because of the virtue of this season for people throughout the world, and also because of the virtue of the place - for the Hujjaaj (pilgrims) to the Sacred House of Allaah.

The Prophet (peace and blessings of Allaah be upon him) commanded us to recite a lot of Tasbeeh ("Subhan-Allaah"), Tahmeed ("Al-hamdu Lillaah") and Takbeer ("Allaahu akbar") during this time. `Abdullaah ibn `Umar (may Allaah be pleased with him and his father) reported that the Prophet (peace and blessings of Allaah be upon him) said: "There are no days greater in the sight of Allaah and in which righteous deeds are more beloved to Him than these ten days, so during this time recite a great deal of Tahleel ("La ilaaha ill-Allaah"), Takbeer and Tahmeed." (Reported by Ahmad, 7/224; Ahmad Shaakir stated that it is saheeh).

These ten days include Yawm `Arafaah (the Day of `Arafaah), on which Allaah perfected His Religion. Fasting on this day will expiate for the sins of two years. These days also include Yawm al-Nahar (the Day of Sacrifice), the greatest day of the entire year and the greatest day of Hajj, which combines acts of worship in a way unlike any other day.

These ten days include the days of sacrifice and of Hajj.

Question: What must the Muslim avoid during these ten days if he wants to offer a sacrifice?

The Sunnah indicates that the one who wants to offer a sacrifice must stop cutting his hair and nails and removing anything from his skin, from the beginning of the ten days until after he has offered his sacrifice, because the Prophet (peace and blessings of Allaah be upon him) said: "When you see the new moon of Dhu'l-Hijjah, if any one of you wants to offer a sacrifice, then he should stop cutting his hair and nails until he has offered his sacrifice." According to another report he said: "He should not remove (literally, touch) anything from his hair or skin." (reported by Muslim with four isnaads, 13/146)

The Prophet's instruction here makes one thing obligatory and his prohibition makes another haraam, according to the soundest opinion, because these commands and prohibitions are unconditional and unavoidable. However, if a person does any of these things deliberately, he must seek Allaah's forgiveness but is not required to offer (an extra) sacrifice in expiation; his sacrifice will be acceptable. Whoever needs to remove some hair, nails, etc. because it is harming him, such as having a broken nail or a wound in a site where there is hair, should do so, and there is nothing wrong with that. The state of ihraam is so important that it is permitted to cut one's hair if leaving it will cause harm. There is nothing wrong with men or women washing their heads during the first ten days of Dhu'l-Hijjah, because the Prophet (peace and blessings of Allaah be upon him) only forbade cutting the hair, not washing it.

The wisdom behind this prohibition of the one who wants to offer a sacrifice from cutting his hair etc., is so that he may resemble those in ihraam in some aspects of the rituals performed, and so that he may draw closer to Allaah by offering the sacrifice. So he leaves his hair and nails alone until the time when he has offered his sacrifice, in the hope that Allaah will save him in his entirety from the Fire. And Allaah knows best.

If a person has cut his hair or nails during the first ten days of Dhu'l-Hijjah because he was not planning to offer a sacrifice, then he decides later, during the ten days, to offer a sacrifice, then he must refrain from cutting his hair and nails from the moment he makes this decision.

Some women may delegate their brothers or sons to make the sacrifice on their behalf, then cut their hair during these ten days. This is not correct, because the ruling applies to the one who is offering the sacrifice, whether or not he (or she) delegates someone else to carry out the actual deed. The prohibition does not apply to the person delegated, only to the person who is making the sacrifice, as is indicated in the hadeeth. The person who is sacrificing on behalf of someone else, for whatever reason, does not have to adhere to this prohibition.

This prohibition appears to apply only to the one who is offering the sacrifice, not to his wife and children, unless any of them is offering a sacrifice in his or her own right, because the Prophet (peace and blessings of Allaah be upon him) used to sacrifice "on behalf of the family of Muhammad," but there are no reports that say he forbade them to cut their hair or nails at that time.

If a person was planning to offer a sacrifice, then he decides to go and perform Hajj, he should not cut his hair or nails if he wants to enter ihraam, because the Sunnah is only to cut hair and nails when necessary. But if he is performing Tamattu' [whereby he performs `Umrah, comes out of ihraam and enters ihraam anew for Hajj], he should trim his hair at the end of his `Umrah because this is part of the ritual.

The things that are described above as being prohibited for the person who is planning to offer a sacrifice are reported in the hadeeth quoted above; the person is not forbidden to wear perfume, have marital relations, wear sewn garments, etc.

Concerning the types of worship to be performed during these ten days: one must understand that these days are a great blessing from Allaah to His slave, which is appreciated properly by the actively righteous. It is the Muslim's duty to appreciate this blessing and make the most of the opportunity, by devoting these ten days to paying more attention to striving hard in worship. Among His blessings to His slaves, Allaah has given us many ways in which to do good and worship Him, so that the Muslim may be constantly active and consistent in his worship of his Lord.

Among the good deeds which the Muslim should strive to do during the first ten days of Dhu'l-Hijjah are:

Fasting. It is Sunnah to fast on the ninth day of Dhu'l-Hijjah, because the Prophet (peace and blessings of Allaah be upon him) urged us to do good deeds during this time, and fasting is one of the best of deeds. Allaah has chosen fasting for Himself, as is stated in the hadeeth qudsi: "Allaah says: `All the deeds of the son of Adam are for him, except for fasting, which is for Me and I am the One Who will reward him for it.'"

(Reported by al-Bukhaari, 1805).

The Prophet (peace and blessings of Allaah be upon him) used to fast on the ninth of Dhu'l-Hijjah. Hunaydah ibn Khaalid reported from his wife that some of the wives of the Prophet (peace and blessings of Allaah be upon him) said: "The Prophet (peace and blessings of Allaah be upon him) used to fast on the ninth of Dhu'l-Hijjah, on the day of `Aashooraa', on three days of each month, and on the first two Mondays and Thursdays of each month." (Reported by al-Nisaa'i, 4/205 and by Abu Dawud; classified by al-Albaani as saheeh in Saheeh Abi Dawud, 2/462).

Takbeer. It is Sunnah to say Takbeer ("Allaahu akbar"), Tahmeed ("Al-hamdu Lillaah"), Tahleel ("La ilaha ill-Allaah") and Tasbeeh ("Subhaan Allaah") during the first ten days of Dhu'l-Hijjah, and to say it loudly in the mosque, the home, the street and every place where it is permitted to remember Allaah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allaah, may He be exalted.

Men should recite these phrases out loud, and women should recite them quietly.

Allaah says (interpretation of the meaning):

"That they might witness things that are of benefit to them (i.e., reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the name of Allaah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)..."

[al-Hajj 22:28]

The majority of scholars agree that the "appointed days" are the first ten days of Dhu'l-Hijjah, because of the words of Ibn `Abbaas (may Allaah be pleased with him and his father): "The `appointed days' are the first ten days (of Dhu'l-Hijjah)."

The Takbeer may include the words "Allaahu akbar, Allaahu akbar, la ilaaha ill-Allaah; wa Allaahu akbar wa Lillaahi'l-hamd (Allaah is Most Great, Allaah is Most Great, there is no god but Allaah; Allaah is Most Great and to Allaah be praise)," as well as other phrases.

Takbeer at this time is an aspect of the Sunnah that has been forgotten, especially during the early part of this period, so much so that one hardly ever hears Takbeer, except from a few people. This Takbeer should be pronounced loudly, in order to revive the Sunnah and as a reminder to the negligent. There is sound evidence that Ibn `Umar and Abu Hurayrah (may Allaah be pleased with them) used to go out in the marketplace during the first ten days of Dhu'l-Hijjah, reciting Takbeer, and the people would recite Takbeer when they heard them. The idea behind reminding the people to recite Takbeer is that each one should recite it individually, not in unison, as there is no basis in Sharee'ah for doing this.

Reviving aspects of the Sunnah that have been virtually forgotten is a deed that will bring an immense reward, as is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): "Whoever revives an aspect of my Sunnah that is forgotten after my death, he will have a reward equivalent to that of the people who follow him, without it detracting in the least from their reward."

(Reported by al-Tirmidhi, 7/443; this is a hasan hadeeth because of corroborating asaaneed).

Performing Hajj and `Umrah. One of the best deeds that one can do during these ten days is to perform Hajj to the Sacred House of Allaah. The one whom Allaah helps to go on Hajj to His House and to perform all the rituals properly is included in the words of the Prophet (peace and blessings of Allaah be upon him): "An accepted Hajj brings no less a reward than Paradise."

Doing more good deeds in general, because good deeds are beloved by Allaah and will bring a great reward from Him. Whoever is not able to go to Hajj should occupy himself at this blessed time by worshipping Allaah, praying (salaat), reading Qur'an, remembering Allaah, making supplication (du'aa'), giving charity, honouring his parents, upholding the ties of kinship, enjoining what is good and forbidding what is evil, and other good deeds and acts of worship.

Sacrifice. One of the good deeds that will bring a person closer to Allaah during these ten days is offering a sacrifice, by choosing a high-quality animal and fattening it, spending money for the sake of Allaah. (more information to follow, in sha Allaah).

Sincere repentance. One of the most important things to do during these ten days is to repent sincerely to Allaah and to give up all kinds of disobedience and sin. Repentance means coming back to Allaah and foregoing all the deeds, open and secret, that He dislikes, out of regret for what has passed, giving it up immediately and being determined never to return to it, but to adhere firmly to the Truth by doing what Allaah loves.

If a Muslim commits a sin, he must hasten to repent at once, without delay, firstly because he does not know when he will die, and secondly because one evil deed leads to another.

Repentance at special times is very important because in most cases people's thoughts turn towards worship at these times, and they are keen to do good, which leads to them recognizing their sins and feeling regret for the past. Repentance is obligatory at all times, but when the Muslim combines sincere repentance with good deeds during the days of most virtue, this is a sign of success, in sha Allaah. Allaah says (interpretation of the meaning): "But as for him who repented, believed and did righteous deeds, then he will be among those who are successful." [al-Qasas 28:67]

The Muslim should make sure that he does not miss any of these important occasion, because time is passing quickly. Let him prepare himself by doing good deeds which will bring him reward when he is most in need of it, for no matter how much reward he earns, he will find it is less than he needs; the time of departure is at hand, the journey is frightening, delusions are widespread, and the road is long, but Allaah is ever watchful, and to Him will we return and render account. As the Qur'aan says (interpretation of the meaning):

"So whosoever does good equal to the weight of an atom, shall see it,

And whosoever does evil equal to the weight of an atom, shall see it."

[al-Zalzalah 99:7-8]

There is much to be gained, so make the most of the opportunity afforded by these invaluable and irreplaceable ten days. Hasten to do good works, before death strikes, before one can regret one's negligence and failure to act, before one is asked to return to a place where no prayers will be answered, before death intervenes between the hopeful one and the things he hopes for, before you are trapped with your deeds in the grave.

O you whose hard heart is as dark as the night, is it not time that your heart was filled with light and became soft? Expose yourself to the gentle breeze of your Lord's mercy during these ten days, for Allaah will cause this breeze to touch whomever He wills, and whoever is touched by it will be happy on the Day of Judgement. May Allaah bless our Prophet Muhammad and all his Family and Companions.

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Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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