tahajjud
Showing posts with label tahajjud. Show all posts

Fasting on Eid + 3 (Hadith No. 987)


Bismillah.

This is the last Hadith from Kitaab-ut-Tahajjud [Book of Night Prayer].

Volume 2, Book 21, Number 288:
Narrated Qaza'a Maula (freed slave of Ziyad):
I heard Abu Saeed Al-Khudri narrating four things from the Prophet and I appreciated them very much. He said, conveying the words of the Prophet:
(1) "A woman should not go on a two-day journey except with her husband or a Dhi-Mahram.
(2) No fasting is permissible on two days: 'Id-ul-Fitr and 'Id-ul-Adha.
(3) No prayer after two prayers, i.e. after the Fajr prayer till the sunrises and after the 'Asr prayer till the sun sets.
(4) Do not prepare yourself for a journey except to three Mosques, i.e. Al-Masjid-Al-Haram, the Mosque of Aqsa (Jerusalem) and my Mosque."

1. Travelling of a Woman:

The saheeh Sunnah indicates that it is not permissible for a woman to travel except with a mahram. This travelling is not defined by a specific distance, as is the case with shortening the prayers or breaking the fast, rather everything that is called travelling, whether it is long or short, is not permitted for a woman unless she has a mahram with her. 
Al-Bukhaari (1729) and Muslim (2391) narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “No woman should travel except with a mahram.” 
The fuqaha’ are unanimously agreed that it is haraam for a woman to travel without a mahram, except in a few exceptional cases, such as travelling for the obligatory Hajj, for which some of them have permitted a women to travel with trustworthy companions. Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: al-Baghawi said: They did not differ concerning the fact that a woman may not travel for anything but the obligatory Hajj except with a husband or mahram, except a kaafir woman who becomes Muslim in daar al-harb or a female captive who escapes. Others added: or a woman who becomes separated from her group and is found by a trustworthy man, in which case it is permissible for him to accompany her until he brings her back to her group. End quote from Fath al-Baari (4/76). 
Al-Nawawi (may Allaah have mercy on him) said in Sharh Saheeh Muslim, explaining that travel in this case is not defined by a specific distance: 
Everything that is called travelling, it is forbidden for a woman to do without her husband or a mahram, whether it is three days, two days or one day, or anything else, because of the hadeeth of Ibn ‘Abbaas, according to which the Prophet (peace and blessings of Allaah be upon him) said: “No woman should travel without a mahram.” This includes everything that is called travel. And Allaah knows best.
End quote. 
And it says in Fataawa al-Lajnah al-Daa’imah (17/339): It is haraam for a woman to travel without a mahram in all cases, whether the journey is long or short. End quote. 
Based on this, if going from your city to this place is regarded as travelling according to the people’s customs, then it is not permissible for you to go there without a mahram. If it is not regarded as travelling according to custom then there is nothing wrong with you going there without a mahram. 
The fact that the route is filled with cities, schools and farms does not alter this ruling.
[Taken from IslamQA]
We hear and we obey. :)

2. Fasting on Eid

Yes, it's prohibited. Check out this link to find out more about the categories of fasts: obligatory, encouraged, disliked, forbidden and permissible.

3. Forbidden to Pray

he definition of times when voluntary prayer is forbidden varies from one country to another, and from one season to another. Hence we cannot explain what these times are by the clock for all lands and in all seasons. But we will explain the general principles which will make it easy for every Muslim to work out when these times are. Hence we say that the times when prayer is forbidden are three: 
  1. From when dawn breaks until approximately a quarter of an hour after the sun has risen. You can find out the time of sunrise from the timetables that are available in all countries.
  2. Approximately a quarter of an hour before the time for Zuhr prayer begins, until the time for Zuhr begins.
  3. After you have prayed ‘Asr – even if it is an hour after the time for it began – until the disk of the sun has set completely. So the beginning of the time when prayer is forbidden is when one has prayed ‘Asr, not the beginning of the time for ‘Asr prayer, because the Muslim may offer ‘Asr prayer some time after the time for it begins. In that case the Muslim may offer voluntary prayers so long as he has not yet prayed ‘Asr, even if the time for ‘Asr has begun. Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (1/429): We do not know of any difference of opinion concerning that among those who say that prayer is not allowed after ‘Asr. End quote. 
The evidence for these times is mentioned in several ahaadeeth, among the clearest and most comprehensive of which is the lengthy hadeeth which was narrated by Imam Muslim in his Saheeh (832) from ‘Amr ibn ‘Abasah (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said to him: “Pray Fajr, then refrain from praying until the sun has risen and become high, for when it rises, it rises between the horns of the Shaytaan and at that time the kuffaar prostrate to it. Then pray, for the prayer is witnessed and attended until the shadow of a spear falls directly north (i.e., noon). Then refrain from praying, for at that time Hell is stoked up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended, until you have prayed ‘Asr. Then refrain from praying until the sun has set, for it sets between the horns of the Shaytaan and at that time the kuffaar prostrate to it.” 
We should point out that what is forbidden is prayer that is purely voluntary at these times. As for prayers for which there is a reason, such as “greeting the mosque” (tahiyyat al-masjid) or the two rak’ahs after wudoo’ or the two rak'ahs after tawaaf and so on, they may be offered at any time according to the more correct of the two scholarly opinions.

[Taken from IslamQA]

4. The 3 Special Mosques

Read this post.
Wassalam.

Paradise on Earth (Ahadith 985 - 986)


Bismillah.
Volume 2, Book 21, Number 286:
Narrated 'Abdullah bin Zaid Al-Mazini:
Allah's Apostle said, "Between my house and the pulpit there is a garden of the gardens of Paradise."
Volume 2, Book 21, Number 287:
Narrated Abu Huraira:
The Prophet said, "Between my house and my pulpit there is a garden of the gardens of Paradise, and my pulpit is on my fountain tank (i.e. Al-Kauthar)."
So there is a little bit of heaven on Earth. :D
Knowing that a certain piece of land in Madinah is a garden from the gardens of Paradise is not enough. What we really need to know is what we're supposed to do when (and if) we visit it. Should we go all desi and start kissing the floor and not make space for anybody to pray there? (Personal experience during last `Umrah.)
Yeah, don't make space for anybody. Keep it aaaaalll for yourself. -_-
It's worse during women's visiting hours, by the way. :P
Ibn `Uthaymeen said when asked about it:
It is better for him to pray in al-Rawdah which is the area between the minbar of the Prophet (peace and blessings of Allaah be upon him) and the room in which is his grave, because this area is one of the gardens (riyaadh, sing. rawdah) of Paradise.
Read more here.
Pray and leave, okay?
Wassalam.

Taken from: http://ilookilisten.wordpress.com/2012/08/10/paradise-on-earth-ahadith-985-986/

About Masjid Quba (Ahadith 982 - 984)


Bismillah.

Volume 2, Book 21, Number 283:
Narrated Nafi':
Ibn 'Umar never offered the Duha prayer except on two occasions:
(1) Whenever he reached Mecca; and he always used to reach Mecca in the forenoon. He would perform Tawaf round the Ka'ba and then offer two Rakat at the rear of Maqam Ibrahim.
(2) Whenever he visited Quba, for he used to visit it every Saturday. When he entered the Mosque, he disliked to leave it without offering a prayer. Ibn 'Umar narrated that Allah's Apostle used to visit the Mosque of Quba (sometime) walking and (sometime) riding. And he (i.e. Ibn 'Umar) used to say, "I do only what my companions used to do and I don't forbid anybody to pray at any time during the day or night except that one should not intend to pray at sunrise or sunset."
Beautiful, isn't it? <3
Volume 2, Book 21, Number 284:
Narrated 'Abdullah bin Dinar:
Ibn 'Umar said, "The Prophet used to go to the Mosque of Quba every Saturday (sometimes) walking and (sometimes) riding." 'Abdullah (Ibn 'Umar) used to do the same.

Volume 2, Book 21, Number 285:
Narrated Ibn 'Umar:
The Prophet used to go to the Mosque of Quba (sometimes) walking and sometimes riding. Added Nafi (in another narration), "He then would offer two Rakat (in the Mosque of Quba)."

Al-Tirmidhi (324) narrated from Usayd ibn Zuhayr al-Ansaari, who was one of the companions of the Prophet (peace and blessings of Allaah be upon him), that the Prophet (peace and blessings of Allaah be upon him) said:
Prayer in the mosque of Quba’ is like ‘Umrah.
Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 
Al-Nasaa’i (699) narrated that Sahl ibn Hunayf said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
Whoever goes out to this mosque, the mosque of Quba’, and prays therein, will have (a reward) like that of ‘umrah.
Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
So when you have the opportunity to visit Masjid Quba, do so. And pray two nawafil there. (y)
Is it necessary to visit Masjid Quba during Hajj or Umrah? Read this for the answer.
Wassalam.

The Best Mosques (Ahadith 980 - 981)


Bismillah.
There are only three special mosques on this Earth. Period.

Volume 2, Book 21, Number 281:
Narrated Quza'a:
I heard Abu Saeed saying four words. He said, "I heard the Prophet (saying the following narrative)." He (Abu Saeed) had participated in twelve holy battles with the Prophet.
Narrated Abu Huraira: The Prophet said, "Do not set out on a journey except for three Mosques i.e. Al-Masjid-Al-Haram, the Mosque of Allah's Apostle, and the Mosque of Al-Aqsa (Mosque of Jerusalem)."

Making special visits to other mosques is not allowed. This doesn't mean we can't visit any other mosques. But setting out on a journey only to visit a mosque (other than these 3) is wrong.

Travelling to another country/city just to pay a visit to a mosque = wrong.
Travelling to another city/country for work/leisure, and visiting mosques = right.
Intention is different, you see. Intention matters.

Volume 2, Book 21, Number 282:
Narrated Abu Huraira
Allah's Apostle said, "One prayer in my Mosque is better than one thousand prayers in any other mosque excepting Al-Masjid-Al-Haram."

The best of all mosques is al-Masjid al-Haraam (The Sacred Mosque in Makkah), then al-Masjid al-Nabawi (the Prophet’s Mosque in Madeenah), then al-Masjid al-Aqsa.
Masjid al-Haram
Masjid an-Nabwi
Masjid al-Aqsa
Prayer in Masjid al-Haram: reward multiplied by 100,000.
Prayer in Masjid an-Nabwi: reward multiplied by 1,000.
Prayer in Masjid al-Aqsa: reward multiplied by 250.
The multiplication of reward for prayer in al-Masjid al-Haraam is proven in the report narrated by Ahmad and Ibn Majaah (1406) from Jaabir (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
One prayer in my mosque is better than one thousand prayers elsewhere, except al-Masjid al-Haraam, and one prayer in al-Masjid al-Haraam is better than one hundred thousand prayers elsewhere.
This hadeeth was classed as saheeh by al-Mundhiri and al-Busayri. Al-Albaani said: Its isnaad is saheeh according to the conditions of the two Shaykhs [al-Bukhaari and Muslim]. End quote from Irwa’ al-Ghaleel (4/146).
One prayer in al-Masjid al-Aqsa is equivalent to two hundred and fifty prayers offered elsewhere. 
It was narrated that Abu Dharr (may Allaah be pleased with him) said: We were discussing when we were with the Messenger of Allaah (peace and blessings of Allaah be upon him), which is better, the Mosque of the Messenger of Allaah (peace and blessings of Allaah be upon him) or Bayt al-Maqdis (Jerusalem). The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
One prayer in my mosque is better than four prayers offered there (in Bayt al-Maqdis), and what a good place of prayer it is. Soon there will come a time when, if a man has a piece of land the size of a horse’s rope from which he can see Bayt al-Maqdis, that will be better for him than the whole world.
Narrated by al-Haakim, 4/509; he classed it as saheeh and al-Dhahabi and al-Albaani agreed with him, as it says in al-Silsilah al-Saheehah, at the end of the discussion on hadeeth no. 2902. 
One prayer offered in the Prophet’s Mosque is equivalent to one thousand prayers (offered elsewhere), so one prayer offered in al-Masjid al-Aqsa is equivalent to two hundred and fifty prayers.
Wassalam.

Don't Let Your Houses Become Graves (Ahadith 978 - 979)


Bismillah.

Volume 2, Book 21, Number 279:
Narrated Mahmud bin Ar-rabi' Al-Ansari,
that he remembered Allah's Apostle and he also remembered a mouthful of water which he had thrown on his face, after taking it from a well that was in their house. Mahmud said that he had heard Itban bin Malik, who was present with Allah's Apostle in the battle of Badr saying, "I used to lead my people at Bani Salim in the prayer and there was a valley between me and those people. Whenever it rained it used to be difficult for me to cross it to go to their mosque. So I went to Allah's Apostle and said, 'I have weak eye-sight and the valley between me and my people flows during the rainy season and it becomes difficult for me to cross it; I wish you would come to my house and pray at a place so that I could take that place as a praying place.' Allah's Apostle said, 'I will do so.' So Allah's Apostle and Abu Bakr came to my house in the (next) morning after the sun had risen high. Allah's Apostle asked my permission to let him in and I admitted him. He did not sit before saying, 'Where do you want us to offer the prayer in your house?' I pointed to the place where I wanted him to pray. So Allah's Apostle stood up for the prayer and started the prayer with Takbir and we aligned in rows behind him; and he offered two Rakat, and finished them with Taslim, and we also performed Taslim with him. I detained him for a meal called "Khazir" which I had prepared for him.--("Khazir" is a special type of dish prepared from barley flour and meat soup)--
When the neighbors got the news that Allah's Apostle was in my house, they poured it till there were a great number of men in the house. One of them said, 'What is wrong with Malik, for I do not see him?' One of them replied, 'He is a hypocrite and does not love Allah and His Apostle.' On that Allah's Apostle said, 'Don't say this. Haven't you seen that he said, 'None has the right to be worshipped but Allah for Allah's sake only.' The man replied, 'Allah and His Apostle know better; but by Allah, we never saw him but helping and talking with the hypocrites.' Allah's Apostle replied, 'No doubt, whoever says "None has the right to be worshipped but Allah", and by that he wants the pleasure of Allah, then Allah will save him from Hell." Mahmud added, "I told the above narration to some people, one of whom was Abu Aiyub, the companion of Allah's Apostle in the battle in which he (Abu Aiyub) died and Yazid bin Mu'awiya was their leader in Roman Territory. Abu Aiyub denounced the narration and said, 'I doubt that Allah's Apostle ever said what you have said.' I felt that too much, and I vowed to Allah that if I remained alive in that holy battle, I would (go to Medina and) ask Itban bin Malik if he was still living in the mosque of his people. So when he returned, I assumed Ihram for Hajj or 'Umra and then I proceeded on till I reached Medina. I went to Bani Salim and Itban bin Malik, who was by then an old blind man, was leading his people in the prayer. When he finished the prayer, I greeted him and introduced myself to him and then asked him about that narration. He told that narration again in the same manner as he had narrated it the first time."


Volume 2, Book 21, Number 280:
Narrated Ibn 'Umar,
Allah's Apostle said, "Offer some of your prayers in your houses and do not make them graves."
  • One may pray at home if the weather conditions are severe (for men).
  • Treat your guests well. Food is good hospitality. (y)
  • When someone invites you over for a purpose, stick to that purpose.
  • NEVER judge someone and/or his Imaan. You don't know what's in their heart.
  • Whoever says la ilaha illa-llah and seeks Allah's pleasure, Allah will admit him into Paradise inshaAllah. Prophet (SAW)'s words, not mine.
  • Pray at your homes some of your prayers. Don't let them become graves.
    Graves symbolize death. Meaning, your house is dead unless Allah is remembered in it. Bring it to life with Allah's name!
Wassalam.

Istikharah: Seeking Good (Hadith No. 962)


Bismillah.

Volume 2, Book 21, Number 263:
Narrated Jabir bin 'Abdullah :
The Prophet (p.b.u.h) used to teach us the way of doing Istikhara (Istikhara means to ask Allah to guide one to the right sort of action concerning any job or a deed), in all matters as he taught us the Suras of the Quran. He said, "If anyone of you thinks of doing any job he should offer a two Rakat prayer other than the compulsory ones and say (after the prayer):
'Allahumma inni astakhiruka bi'ilmika, Wa astaqdiruka bi-qudratika, Wa as'alaka min fadlika al-'azlm Fa-innaka taqdiru Wala aqdiru, Wa ta'lamu Wala a'lamu, Wa anta 'allamu l-ghuyub. Allahumma, in kunta ta'lam anna hadha-l-amra Khairun li fi dini wa ma'ashi wa'aqibati amri (or 'ajili amri wa'ajilihi) Faqdirhu wa yas-sirhu li thumma barik li Fihi, Wa in kunta ta'lamu anna hadha-lamra shar-run li fi dini wa ma'ashi wa'aqibati amri (or fi'ajili amri wa ajilihi) Fasrifhu anni was-rifni anhu. Waqdir li al-khaira haithu kana Thumma ardini bihi.'
(O Allah! I ask guidance from Your knowledge, And Power from Your Might and I ask for Your great blessings. You are capable and I am not. You know and I do not and You know the unseen. O Allah! If You know that this job is good for my religion and my subsistence and in my Hereafter--(or said: If it is better for my present and later needs)--Then You ordain it for me and make it easy for me to get, And then bless me in it, and if You know that this job is harmful to me In my religion and subsistence and in the Hereafter--(or said: If it is worse for my present and later needs)--Then keep it away from me and let me be away from it. And ordain for me whatever is good for me, And make me satisfied with it).
The Prophet added that then the person should name (mention) his need.

The du`a in Arabic:
Ibn Hijr (may Allaah have mercy on him) said, commenting on this hadeeth:
Istikhaarah is a word which means asking Allaah to help one make a choice, meaning choosing the best of two things where one needs to choose one of them.
How to do istikharah? How many times should it be repeated? How are dreams related to it? What's up with the "online/live" istikharah?
To get answers for all these questions and more, go through this, this, this, this, this, this and this. Happy reading! :D

Note: it's a simple yet powerful tool. Don't complicate it. Make a habit out of it. Memorize the du`a so you can pray it anytime and anywhere.
Wassalam.

Morning Routine (Ahadith 955 - 961)


Assalamu`alaykum,
Bismillah.

What do you know about the morning routine of the Prophet (SAW)?

Volume 2, Book 21, Number 256:
Narrated 'Aisha;
Allah's Apostle offered the 'Isha' prayer (and then got up at the Tahajjud time) and offered eight Rakat and then offered two Rakat while sitting. He then offered two Rakat in between the Adhan and Iqama (of the Fajr prayer) and he never missed them.

Volume 2, Book 21, Number 257:
Narrated 'Aisha:
The Prophet used to lie down on his right side, after offering two Rakat (Sunna) of the Fajr prayer.

Volume 2, Book 21, Number 258:
Narrated 'Aisha:
After offering the Sunna of the Fajr prayer, the Prophet used to talk to me, if I happen to be awake; otherwise he would lie down till the Iqama call was proclaimed (for the Fajr prayer).

Volume 2, Book 21, Number 259:
Narrated 'Aisha:
After offering the two Rakat (Sunna) the Prophet (p.b.u.h) used to talk to me, if I happen to be awake; otherwise he would lie down.


Volume 2, Book 21, Number 260:
Narrated 'Aisha:
The Prophet was never more regular and particular in offering any Nawafil than the two Rakat (Sunna) of the Fajr prayer.

Volume 2, Book 21, Number 261:
Narrated 'Aisha:
Allah's Apostle used to offer thirteen Rakat in the night prayer and on hearing the Adhan for the morning prayer, he used to offer two light Rakat.

Volume 2, Book 21, Number 262:
Narrated 'Aisha:
The Prophet (p.b.u.h) used to make the two Rakat before the Fajr prayer so light that I would wonder whether he recited Al-Fatiha (or not).
  1. He would never miss the two rak`aat (Sunnah) before Fajr prayer.
  2. He would make them very light. (Surah al-Kafiroon in first rak`ah and Surah al-Ikhlaas in the second).
  3. He would chit chat with his wife (Aisha) if she was awake, otherwise he'd lie down to wait for iqamah.
This is up till the Fajr prayer. Who knows what he (SAW) used to do after that? #acceptchallengeandanswer ;)

Wassalam.

Dreams (Hadith No. 954)


Assalamu`alaykum,
Bismillah.

Volume 2, Book 21, Number 255:
Narrated Nafi:
Ibn 'Umar said, "In the life-time of the Prophet I dreamt that a piece of silk cloth was in my hand and it flew with me to whichever part of Paradise I wanted. I also saw as if two persons (i.e. angels) came to me and wanted to take me to Hell. Then an angel met us and told me not to be afraid. He then told them to leave me. Hafsa narrated one of my dreams to the Prophet and the Prophet said, "Abdullah is a good man. Would that he offer the night prayer (Tahajjud)!" So after that day 'Abdullah (bin 'Umar) started offering Tahajjud. The companions of the Prophet (p.b.u.h) used to tell him their dreams that (Laila-tul-Qadr) was on the 27th of the month of Ramadan. The Prophet said, "I see that your dreams agree on the last ten nights of Ramadan and so whoever is in search of it should seek it in the last ten nights of Ramadan."

Dreams do have a certain significance in Islam. Have a look at the concept in detail:
Note that the things people see in their sleep may come under one of two categories: 
  1. Dreams/visions 
  2. Confused dreams 
Confused dreams in turn are divided into two categories: 
  1. The Shaytaan’s attempts to frighten 
  2. The workings of the subconscious. 
So it may be said that what people see in their dreams may be divided into three categories: 
  1. Visions or dreams that come from Allaah.
  2. Attempts by the Shaytaan to frighten us
  3. The workings of the subconscious. 
These categories are indicated by the hadeeth narrated in Saheeh Muslim (no. 2263) from Abu Hurayrah, which says that the Prophet (peace and blessings of Allaah be upon him) said: “When the time (of the Day of Resurrection) draws near, a believer's dream will hardly be false. And the truest vision will be of one who is himself the most truthful in speech, for the vision of a Muslim is the forty-fifth part of Prophecy, and dreams are of three types:
  1. the good dream which is glad tidings from Allah;
  2. the bad dream which causes distress, which is from the Shaytaan;
  3. and the dream which represents what a person is thinking about.
So if any one of you sees a dream which he does not like he should get up and pray, and not tell people about his dream…”
It was narrated from ‘Awf ibn Maalik that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Dreams are of three types: some are terrifying things from the Shaytaan, aimed at causing grief to the son of Adam; some are things that a person is concerned with when he is awake, so he sees them in his dreams; and some are a part of the forty-six parts of Prophecy.”
(Saheeh Sunan Ibn Maajah, 3155) 
It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Dreams are of three types: glad tidings from Allaah, what is on a person’s mind, and frightening dreams from the Shaytaan. If any of you sees a dream that he likes, let him tell others of it if he wishes, but if he sees something that he dislikes, he should not tell anyone about it, and he should get up and pray.”
(Saheeh Sunan Ibn Maajah, 3154) 
There follow a number of saheeh ahaadeeth which describe how to deal with what one sees in one’s dream. 
  1. It was narrated that Abu Qutaadah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Good dreams come from Allaah and bad dreams come from the Shaytaan. If anyone sees a bad dream that scares him, let him spit drily to his left and seek refuge with Allaah from its evil, then it will not harm him.”
    (Narrated by al-Bukhaari, 3292) 
  2. It was narrated that Abu Salamah said: I used to see such terrible dreams that that I began to shake and have a fever, but did not cover myself with a cloak until I met Abu Qutaadah, and I mentioned that to him. He said, “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say,  ‘Good dreams come from Allaah and bad dreams come from the Shaytaan. If anyone sees a bad dream that he dislikes, let him spit drily to his left three times and seek refuge with Allaah from its evil, then it will not harm him.’”
    (Narrated by Muslim, 2261) 
  3. It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If any one of you sees a dream that he dislikes, let him turn over, and spit drily to his left three times and ask Allaah of His goodness, and seek refuge with Him from its evil.”
    (Saheeh Sunan Ibn Maajah). 
  4. It was narrated from Jaabir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If any one of you sees a dream that he dislikes, let him spit drily to his left three times and seek refuge with Allaah from the Shaytaan three times, and turn over onto his other side.”
    (Narrated by Muslim, 2262). 
  5. The Prophet (peace and blessings of Allaah be upon him) told us the difference between good dreams and bad dreams. It was narrated from Abu Sa’eed al-Khudri that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “If any one of you sees a dream that he likes, it is from Allaah, so let him praise Allaah for it and tell people about it. But if he sees something other than that, that he dislikes, it is from the Shaytaan, so let him seek refuge with Allaah from its evil and not mention it to anyone, for it will not harm him.”
    (Narrated by al-Bukhaari, 7045).

    So it is clear that good dreams come from Allaah and bad dreams which a person dislikes come from the Shaytaan, so he has to seek refuge with Allaah from their evil.
  6. It was narrated that Abu Hurayrah said: the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you sees something that he dislikes, let him get up and pray, and not tell people about it.
    (Narrated by Muslim, 2263). 
  7. It was narrated from Jaabir that a Bedouin came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “I dreamt that my head was cut off and I was chasing it.” The Messenger of Allaah (peace and blessings of Allaah be upon him) rebuked him and said: “Do not tell anyone how the Shaytaan is messing about with you in your dreams.”
    (Narrated by Muslim, 2268) 
So we may sum up from these ahaadeeth the most important points about what a person should do if he sees a dream that he dislikes, as follows: 
  1. He should know that this dream is from the Shaytaan who wants to cause him grief, so he should annoy the Shaytaan by not paying any attention to him.
  2. He should seek refuge with Allaah from the accursed Shaytaan.
  3. He should seek refuge with Allaah from the evil of this dream.
  4. He should spit drily to his left three times, i.e., blowing with a little bit of saliva.
  5. He should not tell anyone about it.
  6. He should turn over from the side on which he was sleeping, so if he was lying on his left side he should turn over to his right side, and vice versa.
  7. He should get up and pray. 
If a person adheres to this etiquette, then we hope that this bad dream will not harm him, as it says in the texts. And Allaah knows best.
[Taken from IslamQA]

Need more info? Read this article.
Wassalam.

Poetry in Islam (Hadith No. 953)


Assalamu`alaykum,
Bismillah.

Volume 2, Book 21, Number 254:
Narrated Abu Huraira:
That once Allah's Apostle (p.b.u.h) said, "Your brother, i.e. 'Abdullah bin Rawaha does not say obscene (referring to his verses): Amongst us is Allah's Apostle, who recites His Book when it dawns. He showed us the guidance, after we were blind. We believe that whatever he says will come true. And he spends his nights in such a way as his sides do not touch his bed. While the pagans were deeply asleep."

The text in maroon/brown is from a poem by Abdullah ibn Rawaha, which he wrote about the Prophet (SAW). The original verses in Arabic:

وَفِينَا رَسُولُ اللَّهِ يَتْلُو كِتَابَهُ إِذَا انْشَقَّ مَعْرُوفٌ مِنَ الْفَجْرِ سَاطِعُ أَرَانَا الْهُدَى بَعْدَ الْعَمَى فَقُلُوبُنَا بِهِ مُوقِنَاتٌ أَنَّ مَا قَالَ وَاقِعُ يَبِيتُ يُجَافِي جَنْبَهُ عَنْ فِرَاشِهِ إِذَا اسْتَثْقَلَتْ بِالْمُشْرِكِينَ الْمَضَاجِعُ 

They're beautiful, no? Describing the Prophet (SAW) so perfectly. It also shows us the sort of observations Companions used to make, the things they would notice about him. Like:
And he spends his nights in such a way as his sides do not touch his bed,
While the pagans were deeply asleep.
Reminds me of the verses from Surah al-Furqan about the Slaves of the Compassionate (`Ibaad-ur-Rahman). From them:

وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا

And those who spend the night in worship of their Lord, prostrate and standing. [Al-Furqan: 64]
And:

تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا 

Their sides forsake their beds, to invoke their Lord in fear and hope.. [As-Sajdah: 16]
Prophet (SAW) approved of this sort of poetry by saying "your brother does not say obscene". Meaning, he's not doing anything wrong, or being immoral by saying these poetic verses.
From Hassan ibn Thabit's poem..

Ruling on Poetry:

The ruling on poetry is the same as the ruling on speech or words, of which it is a part. The well known, general principle is that which is narrated in Mursal ‘Urwah ibn al-Zubayr:
Poetry is like speech: what is good is good, and what is bad is bad.
If the poetry involves words of love to a specific woman who is not permissible for the poet, or encourages sin, then it is haraam poetry. 
But if it includes remembrance of Allah, blessings upon the Messenger of Allah, encouraging good qualities and good conduct, then it is poetry that is mustahabb and recommended. 
If it includes material that is neither makrooh nor mustahabb, rather it includes permissible matters, then it is permissible poetry, and this is the basic, original ruling concerning it, that it is permissible. 
Ibn Qudaamah (may Allah have mercy on him) said: 
There is no difference of opinion concerning the permissibility of poetry. This was stated by the Sahaabah and the scholars. End quote.
Al-Mughni (10/176).
[IslamQA]
Wassalam.

Subscribe to: Posts (Atom)

Disqus Shortname

designcart